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AN 


AMERICAN  COMMENTARY 


ON    THE 


NEW   TESTAMENT. 


EDITED  BY 

ALVAH  HOVEY,  D.D.,  LL.D. 


V 


v.±> 


PHILADELPHIA . 
AMERICAN  BAPTIST  PUBLICATION  SOCIETY, 

1420  Chestnut  Street. 


COMMENTARY 


EPISTLES  TO  THE  CORINTHIANS. 


BY 

E.  P.  GOULD,  D.  D. 


PHILADELPHIA : 

AMERICAN  BAPTIST  PUBLICATION  SOCIETY, 

1420  Chestnut  Street. 


Entered,  according  to  Act  of  Congress,  in  the  year  1887,  by  the 

AMERICAN    BAPTIST   PUBLICATION    SOCIETY, 

in  the  Office  of  the  Librarian  of  Congress,  at  Washington. 


INTRODUCTION  TO  THE  FIRST  EPISTLE  TO  THE 

CORINTHIANS. 


THE  CHURCH  AT  CORINTH. 


This  church  was  founded  by  Paul  himself,  during  his  second  missionary  journey. 
Acts  18  :  1-18.  The  incidents  of  that  first  visit;  his  dwelling  and  working  with  Aquila 
and  Priscilla,  and  successful  reasoning  with  both  Jews  and  Greeks  in  the  synagogue ; 
the  opposition  of  the  Jews,  and  Paul's  leaving  the  synagogue,  and  resorting  instead 
to  the  house  of  Justus ;  Paul's  encouragement  by  a  vision  at  night,  and  consequent 
residence  and  work  in  the  city,  for  a  year  and  six  months ;  the  uprising  of  the  Jews 
against  Paul,  and  Gallio's  famous  judgment ;  and  finally,  shortly  after,  his  departure — 
are  familiar.  No  other  visit  is  recorded  in  Acts,  but  it  is  evident  from  2  Cor.  12 : 
14,  21  ;  13 :  1,  2,  that  Paul  came  to  Corinth  again,  at  some  time  between  the  founding 
of  the  church,  and  the  writing  of  the  Epistles.  After  Paul  left  Corinth,  and  just  be- 
fore he  came  to  Ephesus,  occurred  the  significant  episode  of  Apollos'  powerful  preach- 
ing at  Corinth,  which  occasioned  Paul's  interesting  defence  of  the  simplicity  of  his  own 
preaching. 

The  character  of  the  church  was  what  we  might  expect.  Splendidly  situated  in  the 
heart  of  Greece,  the  city  was  wealthy  and  intelligent ;  but  also  corrupt,  so  as  to  attract 
the  attention  of  even  the  corrupt  ancient  world.  It  was  the  seat  of  the  Isthmian 
Games,  and  of  the  worship  of  Aphrodite.  So  the  church  was  intelligent,  rich  in  word 
and  knowledge,  but  it  was  also  tainted  with  impurity.  And  even  its  intellectual  supe- 
riority proved  a  snare  to  it,  leading  to  ambitions,  rivalries,  and  divisions.  Out  of  these 
two  things  came  the  Epistle. 

PROOFS  OF  PAUL'S  AUTHORSHIP. 

There  is  no  need  to  multiply  proofs  of  this.  Nobody  doubts  it  in  this  critical 
age.  But  for  external  proof,  we  have,  first,  the  testimony  of  the  Epistle  itself,  which 
bears  Paul's  name.  Second,  the  testimony  of  Clement  of  Rome,  Polycarp,  Irenaeus, 
Athenagoras,  Clement  of  Alexandria,  Tertullian,  and  others.  For  internal  evidence, 
the  Epistle  corresponds  to  what  we  know  of  the  church  and  of  Paul,  and  its  style 
is  unmistakable. 

TIME  AND  PLACE  OF  WRITING. 

It  appears  from  16 :  8,  19,  that  Paul  was  in  Ephesus ;  from  16  :  5,  that  he  was 
about  to  go  to  Macedonia;  from  16  :  8,  that  it  was  some  time  before  Pentecost;  and 
from  16:  10,  11,  that  he  had  sent  Timothy  to  Corinth,  but  did  not  know  that  he 
had  arrived  yet.  Turning  now  to  the  account  in  Acts,  we  find  from  18  :  19,  that 
Ephesus  was  the  next  place  to  which  Paul  came,  after  leaving  Corinth ;  from  19  : 
1  seq.,  that  it  was  also  the  next  place  in  which  he  founded  a  church;  from  19:  21, 

5 


6    INTRODUCTION  TO  THE  FIRST  EPISTLE  TO  THE  CORINTHIANS. 

that  he  was  intending  to  visit  Macedonia  and  Achaia ;  from  19  :  22,  that  he  sent 
Timothy  and  Erastus  to  Macedonia ;  both  these  last  being  in  the  last  part  of  his 
stay  in  Ephesus.  He  was  in  Ephesus  from  A.  D.  55-58.  And  the  coincidence  of 
these  two  accounts  points,  without  doubt,  to  the  conclusion  that  he  wrote  this 
letter  near  the  end  of  his  three  years  in  that  city,  some  time  in  the  year  58. 

OCCASION  AND  OBJECT  OF  THE  LETTER. 

These,  we  have  to  learn  from  the  Epistle  itself.  Paul  tells  us  that  Chloe's  people 
have  brought  him  word  of  contentions  among  the  members  of  the  church.  From 
1  :  17 — 3  :  23,  we  learn  that  this  contention  ai*ose  partly  from  the  preference  of  one 
party  in  the  church  for  the  more  elaborate  and  subtle  preaching  of  Apollos,  and 
the  disparagement  of  Paul's  simple  presentation  of  the  gospel.  Again  in  5  :  1  seq., 
Paul  speaks  of  a  report  brought  him  of  licentiousness,  and  even  of  one  case  of  in- 
cest, among  the  members  of  the  church.  In  5 :  9,  he  mentions  a  previous  letter, 
with  its  instructions  about  the  treatment  of  fornicators.  In  6  :  1  seq.,  he  speaks 
as  if  they  were  going  to  law  with  each  other.  In  7  :  1,  he  mentions  a  letter  of  in- 
quiry received  from  them ;  and  in  the  chapters  following,  he  specifies  the  following 
matters  included  in  this  inquiry  :  first,  the  desirableness  of  marriage ;  second,  the  law- 
fulness of  eating  things  offered  to  idols  ;  third,  the  custom  of  women  praying  unveiled  ; 
fourth,  the  relative  value  of  the  charismata,  or  extraordinary  gifts  of  the  Spirit,  and 
especially  of  prophesying  and  speaking  with  tongues.  He  interjects,  11  :  17  seq.,  the 
subject  of  their  disorderly  conduct  at  the  celebration  of  the  Supper.  And  finally  he 
speaks,  15  :  12.  of  the  disbelief  of  some  among  them  of  the  Resurrection  ;  and  16  :  1 
seq.,  of  the  collection  for  the  saints  at  Jerusalem.  The  Epistle  is  intended  to  instruct 
the  church  about  these  practical  matters,  and  is  wholly  practical,  except  the  great 
chapter  on  the  Resurrection.  But  the  range  of  discussion  is  wide,  and  gives  scope 
for  the  exposition  of  much  underlying  and  fundamental  principle. 

THE  TEXT. 

The  Greek  manuscripts  containing  this  Epistle,  either  entire  or  in  part,  are  as 
follows  : 

1.  The  Vatican  Manuscript.  This  belongs  to  the  Fourth  Century,  and  is  generally 
conceded  now  to  be  the  most  important,  as  it  is  the  oldest  copy  of  the  New  Testament. 
It  has  for  its  sign  the  capital  letter  B. 

2.  Tlie  Sinaitic  Manuscript.  This  also  belongs  to  the  Fourth  Century,  and  in  age 
and  importance,  is  second  only  to  the  Vatican.  Its  sign  is  X  Aleph,  the  first  letter  of 
the  Hebrew  alphabet. 

3.  The  Alexandrian  Manuscript,  belonging  to  the  Fifth  Century.  Its  sign  is  the 
capital  letter  A. 

4.  The  Codex  Ephraemi,  of  the  Fifth  Century.  Its  sign  is  the  capital  letter  C. 
These  four  are  manuscripts  of  the  whole  New  Testament,  though  we  have  only  frag- 
ments of  C.     They  are  all  authorities  of  the  first  rank. 

5.  The  Codex  Claromontanus,  containing  the  Epistles  of  Paul,  and  belonging  to  the 
Sixth  Century.     Its  sign  is  the  capital  letter  D. 

6.  The  Codex  Sangermanensis,  sign  E,  of  Paul's  Epistles,  belonging  to  the  Ninth 
Century. 


INTRODUCTION  TO  THE  FIRST  EPISTLE  TO  THE  CORINTHIANS.    7 

7.  The  Codex  Atigiensis,  sign  F,  of  Paul's  Epistles,  belonging  to  the  Ninth  Century. 

8.  The  Codex  Boernerioynus,  sign  G,  of  Paul's  Epistles,  belonging  to  the  Ninth 
Century. 

9.  The  Codex  Coislinianus,  sign  H,  containing  small  fragments  of  1  Corinthians  and 
other  Epistles  of  Paul.     It  belongs  to  to  the  Sixth  Century. 

10.  The  Codex  Petropolitanus,  sign  I,  belonging  to  the  Sixth  Century,  and  con- 
taining fragments  of  1  Corinthians  and  other  parts  of  the  New  Testament. 

11.  The  Codex  Mosquensis,  sign  K,  belonging  to  the  Ninth  Century,  and  containing 
the  Catholic  Epistles  and  the  Epistles  of  Paul. 

12.  The  Codex  Angelicus,  sign  L,  of  the  Ninth  Century,  containing  Paul's,  and  the 
Catholic  Epistles. 

13.  The  Codex  Porfirianus,  sign  P,  of  the  Ninth  Century,  containing  the  New 
Testament,  except  the  Gospels. 

Besides  these,  there  are  fragments,  M,  of  the  Ninth  Century,  0  and  Q,  of  the 
Fifth  Century. 

There  are  also  manuscripts  in  the  later,  running  hand,  all  of  them  later  than  the 
Tenth  Century,  and  signed  with  the  Arabic  numerals,  1,  2,  etc. 

Besides  the  manuscripts,  reference  is  made  to  the  following  Ancient  Versions. 

1.  The  Old  Latin,  commonly  called  the  Itala.  It  belongs  probably  to  the  Second 
Century.  It  exists  in  some  thirty  MSS.,  or  more  or  less  independent  forms,  among 
which  the  following  contain  the  Epistles  of  Paul,  viz.,  d,  e,  f,  g,  which  are  the  Latin 
Versions  of  the  MSS.,  D,  E,  F,  G,  cited  above,  and  m.  The  sign  of  the  Version 
itself,  is — it.     These  small  letters  are  the  signs  of  the  MSS.  of  the  Itala. 

2.  The  Latin  Version  of  Jerome,  commonly  called  the  Vulgate,  belonging  to  the 
Fourth  Century.     Its  sign  is  vulg. 

3.  The  Old  Syriac  Version,  styled  the  Peschito,  belonging  to  the  Second  Century. 
Its  sign  is  syrntr. 

4.  The  later  Syriac  Version,  called  the  Philoxenian  Syriac,  belonging  to  the  Sixth, 
and  the  revision  to  the  Seventh  Century.  Its  sign  is  syrp.  When  the  two  Syriac  Ver- 
sions are  quoted  together,  the  sign  is  syrntr. 

5.  The  Egyptian  Version,  belonging  to  Lower  Egypt,  dating  back  to  the  Second,  or 
Third  Century.     Its  sign  is  cop. 

6.  Tlie  Egyptian  Version,  belonging  to  Upper  Egypt.     Its  sign  is  sah. 

Of  the  above  authorities,  the  manuscripts  rank  first,  in  nearly  the  order  of  their 
age,  and  the  versions  last,  also  in  about  the  order  of  their  age. 


THE  FIRST  EPISTLE  OF 


PAUL  THE  APOSTLE  TO  THE  CORINTHIANS. 


CHAPTER  I. 


PAUL,  called  to  be  an  apostle  of  Jesus  Christ  through 
the  will  of  God,  and  Sosthenes  our  brother. 


Paul,  called  to  be  an  apostle  of  Jesus  Christ  through 


ANALYSIS. 
1-3.  Salutation.  4-9.  Thanksgiving  for 
the  graces  of  the  church,  and  specially  for  its 
gift  of  knowledge  and  speech.  10-16.  Ex- 
hortation to  harmony,  in  view  of  the  schisms 
in  the  church.  This  is  urged  on  the  ground 
thuc  schisms  divide  Christ  (ver.  is),  and  that 
party  leaders  are  made  to  usurp  the  place  of 
Christ.  17-31.  Defence  of  the  simplicity 
with  which  Paul  preaches  the  gospel.  The 
general  principle  of  the  defence  is  the  antag- 
onism of  the  gospel  and  of  the  wisdom  of  the 
world,  so  that  the  mixture  of  them  in  preach- 
ing destroj's  its  real  power,  (ver.  n  seq.).  This 
antagonism  is  shown  in  ver.  19  seq.,  hy  God's 
bringing  to  nought  the  wisdom  of  the  world 
(rer.22  seq.) ;  by  the  failure  of  the  gospel  to  meet 
the  two  great  tests  of  a  revelation,  established 
by  man,  while  it  is  in  fact  God's  power  and 
wisdom  for  salvation;  and  ver.  26  seq.,  by  the 
omission  from  God's  call  to  his  kingdom  of 
the  wise  and  great  of  this  world.  Finally 
God  is  represented  (ver.  29-31)  as  setting  himself 
against  the  assumptions  of  human  wisdom 
and  self-confidence,  and'  making  their  re- 
demption proceed  from  himself  in  Christ. 


Ch.  1 :  1.  Paul.  The  name  applied  to  the 
apostle  at  the  beginning  of  his  work  as  the 
Apostle  to  the  Gentiles.  See  Acts  13:  9.  The 
most  probable  explanation  of  his  two  names,  is 
that  they  were  given  to  him  at  the  beginning 
by  his  parents;  the  Hebrew  name  on  account 
of  his  Hebrew  origin,  and  the  Gentile  (Roman) 
name  on  account  of  his  birth  and  residence 
among  Gentiles.  The  Gentile  name  was  most 
appropriate  to  his  work  among  Gentiles,  and 
was  used  therefore  when  that  work  began. 
Instead  of  supposing,  as  some  have,  that  it 
was  assumed  by  Paul  on  account  of  his  con- 
nection with  Sergius  Paulus  (Aot«  is),  its  men- 
tion in  that  place  is  more  easily  explained  on 
the  supposition  that  the  coincidence  of  names 


suggests  the  fact  of  the  second  name  to  the 
writer.  (Cf.  Hackett  on  Acts  13:  9.)  Called 
to  be  an  apostle.  This  refers  to  the  divine 
call  at  the  time  of  his  conversion.  (See  Acts 
9:  6,  15;  22:  14,  15;  26:  16-18.)  The  word 
'apostle'  means  a  messenger,  and  is  applied 
strictly  only  to  those  directly  commissioned 
and  authorized  by  the  Lord  himself  as  the 
messengers  of  his  gospel.  This  apostolic  au- 
thority was  frequently  denied  to  the  apostle 
on  account  of  hostility  to  his  doctrine,  and 
probably  for  this  reason,  it  is  usually  formally 
stated  in  the  Introduction  of  his  Epistles.  The 
form  of  the  statement  is  generally  the  same 
as  here,  simply  an  apostle  of  Jesus  Christ 
through  the  will  of  God.  But  in  the 
Epistle  to  the  Galatians,  among  whom  this 
authority  had  been  especially  attacked  in  the 
interest  of  Judaizing  doctrine,  Paul  elabo- 
rates the  proof  of  his  apostleship.  The  order 
should  be  Christ  Jesus.  See  Crit.  Notes  at  end 
of  chapter.  'Jesus'  is  the  personal  name  of 
the  Lord,  and  means  Saviour.  (Cf.  Matt.  1 :  21. ) 
'Christ'  was  at  first  an  official  title,  mean- 
ing Messiah,  the  Anointed;  but  it  became 
afterwards  a  personal  name.  Through  the 
will  of  God.  The  statement  that  the  call 
came  through,  instead  of  by,  or  from,  the  will 
of  God,  is  singular;  but  it  is  the  common 
phraseology  of  the  apostle.  (Cf.2Cor.l:  1 ;  Eph. 
1:1;  Col.  1:1;  2  Tim.  1 :  1.  See  Winer,  p.  378.) 
It  needs  to  be  said  in  addition  that  this  is 
really  the  principal  cause,  the  ultimate  source 
of  the  act,  which  cannot  certainly  be  traced 
further  back  than  the  will  of  God.  Neither 
is  this  a  case  in  which  the  cause  and  the  agent 
or  instrument  are  the  same,  the  latter  being 
expressly  Christ.  The  usage  is  the  same  as 
when  we  say  that  a  thing  is  done  through 
the  influence  of  any  one.  Sosthenes  our 
brother — t.  e.,  in  Christ.  Nothing  further  is 
certainly  known  of  him.  He  is  probably  not 
the  Sosthenes  of  Acts  18:  12  seq.  Eusebius 
says  that  he  was  one  of  the  seventy  disciples. 
See   Smith's    'Bible    Dictionary,'  Art.    Sos* 

9 


10 


I.  CORINTHIANS. 


[Ch.  I. 


2  Unto  the  church  of  God  which  is  at  Corinth,  to 
them  that  are  sanctified  in  Christ  Jesus,  called  to  be 
saints,  with  all  that  in  every  place  call  upon  the  name 
of  Jesus  Christ  our  Lord,  both  theirs  and  ours: 

3  Grace  be  unto  you,  and  peace,  from  God  our  Father, 
and/row  the  Lord  Jesus  Christ. 


2  the  will  of  God,  and  Sosthenes  Jour  brother,  unto 
the  church  of  God  which  is  at  Corinth,  even  them 
that  are  sanctified  in  Christ  Jesus,  called  to  be  saints, 
with  all  that  call  upon  the  name  of  our  Lord  Jesus 

3  Christ  in  every  place,  their  Lord  and  ours:  Grace  to 
you  and  peace  from  God  our  Father  and  the  Lord 
Jesus  Christ. 


1  Gr.  the  brother. 


thenes.  He  is  evidently  associated  with  Paul 
only  in  the  Salutation,  as  the  Epistle  proper  is 
continued  in  the  first  person  singular. 

2.  Unto  the  church  of  God.  This  is  an 
expression  peculiar  to  Paul.  (Cf.  Acts  20:  28; 
ch.  10:  32;  11:  22;  etc.)  It  denotes  the 
church  as  belonging  to  God.  To  them  that 
are  sanctified  in  Christ  Jesus,  called  to 
be  saints.  These  clauses  show  what  the 
members  of  the  church  are,  the  first  denoting 
their  spiritual  position,  and  the  second  the 
source  of  that  in  the  call  of  God.  A  sancti- 
fied person,  or  saint,  in  the  sense  in  which  the 
terms  are  used  here,  is  one  consecrated  to 
God,  and  having  the  holiness  that  this  conse- 
cration demands.  Sanctification  is  not  here 
the  gradual  process  that  the  word  denotes  in 
our  theological  language,  but  the  change 
from  sin  to  holiness  which  takes  place  at 
conversion.  For  a  similar  use,  cf.  Acts  26: 
18;  ch.  6:  11,  etc.  Neither  does  saint  denote 
an  extraordinary  degree  of  holiness ;  but  it  is  a 
term  applied  to  all  Christians.  Called.  The 
call  here  is  that  issued  by  God  in  the  inner 
recesses  of  the  soul,  which  results  in  conver- 
sion; that  by  virtue  of  which  men  become 
Christians,  and  is  not  therefore  common  to 
them  with  other  men.  In  Christ  Jesus. 
This  state  of  holy  consecration  has  been 
brought  about  by  virtue  of  spiritual  con- 
nection with  Christ.  With  all  that  in  every 
place,  etc.  There  is  no  limitation  expressed 
here;  but  not  to  limit  these  words  in  some 
way  would  make  this  a  catholic  or  general 
Epistle,  which  it  evidently  is  not;  the  local 
coloring  and  design  being  stronger  than  in 
most  of  the  Epistles;  and  we  have  to  find, 
therefore,  the  limitation  that  was  probably  in 
the  apostle's  mind.  Nor  can  the  words  be 
explained  as  referring  to  Christians  in  Corinth 
outside  of  the  church,  as  there  is  the  most 
conclusive  evidence  that  there  were  no  such 
independent  Christians  in  any  place  con- 
taining a  church.  The  most  probable  expla- 
nation is  reached  by  comparing  this  with  the 
address  of  the  Second  Epistle,  where  the 
apostle  says,  "  To  the  church  of  God  that  is  in 


Corinth,  with  all  the  saints  that  are  in  all 
Achaia."  The  Christians  in  the  province  are 
included  with  those  of  the  mother-church  in 
the  capital.  Call  upon  the  name  of  Jesus 
Christ  our  Lord.  'Christ'  is  here  repre- 
sented as  invoked  in  prayer  by  the  disciples, 
and  this  is  given  as  their  characteristic  mark. 
'Lord'  is  also  to  be  taken  in  the  connection 
as  a  divine  title,  though  the  word  has  other 
uses.  Theirs  and  ours.  Both  is  probably 
to  be  omitted.  (See  Crit.  Notes.)  The  order  in 
the  original  is,  with  all  that  call  on  the  name 
of  our  Lord  Jesus  Christ,  in  every  place, 
theirs  and  ours ;  and  these  last  words  there- 
fore belong  with  'place,'  not  with  'Lord.' 
Their  meaning  and  reference  are  difficult  to 
explain.  But  when  we  consider  the  peculiar 
subtlety  of  the  apostle's  style,  Meyer's  expla- 
nation does  not  seem  unnatural,  and  is  on  the 
whole  the  best.  According  to  this,  the  first 
pronoun  refers  to  the  Corinthian  Church,  and 
the  second  to  himself  and  those  associated 
with  him  in  preaching  the  gospel,  such  as 
Sosthenes.  These  other  places  containing 
Christian  communities  belonged  to  the  Cor- 
inthian Church  as  the  mother  church,  and  to 
himself  and  his  associates,  as  the  first  preachers 
of  the  gospel  in  Achaia. 

3.  Grace  and  peace.  These  words  are 
the  ordinary  apostolic  benediction.  Paul 
uses  them  at  the  beginning  of  all  his  Epistles, 
inserting  'mercy'  between  them  in  the  pas- 
toral Epistles.  He  employs  'grace'  alone  at 
the  close  of  all.  They  are  also  used  in  1  and 
2  Peter,  2  John,  and  Kev.  The  first  means 
favor;  the  favor  of  God  toward  men,  which  is 
its  fundamental  meaning  in  the  New  Testa- 
ment. (Cf.  Luke  2:  52.)  Its  primary  meaning 
in  the  Greek  is  beauty,  either  of  person  or  of 
character.  Whilo  its  more  specific  sense  here 
is  favor,  grace  is  the  better  rendering,  as 
covering  nearly  the  same  ground  in  its  dif- 
ferent meanings  as  the  Greek  word.  The 
second  word  is  a  translation  of  the  Hebrew 
salutation  shalom,  which  has  the  general 
meaning  welfare,  prosperity.  Whether  in 
this  Christian  salutation  it  is  to  be  taken  in 


Ch.  I.] 


I.  CORINTHIANS. 


11 


4  I  thank  my  God  always  on  your  behalf,  for  the  grace 
of  God  which  "is  given  you  by  Jesus  Christ; 

5  That  in  everything  ye  are  enriched  by  him,  in  all 
utterance,  and  in  all  knowledge; 

6  Even  as  the  testimony  of  Christ  was  confirmed  in 
you: 

7  So  that  ye  come  behind  in  no  gift;  waiting  for  th^' 
coming  of  our  Lord  Jesus  Christ : 


4  I  thank  1uiy  God  always  concerning  you,  for  the 
grace  of  Gud  which  was  given  you  in  Christ  Jesus; 

5  that  in  every  thing  ye  were  enriched  in  him,  in  all 

6  'utterance  and  all  knowledge;  even  as  the  testimony 

7  of  Christ  was  confirmed  in  you:  so  that  ye  come  lie- 
hind  in  no  gift;   waiting  for  the  revelation  of  our 


1  Some  ancient  authorities  omit,  my 2  Gr.  word. 


this  broad  sense,  or  in  the  more  limited  sense 
peace  of  the  Greek  word,  is  a  matter  of  some 
doubt.  But  the  former  is  probable  on  the 
whole,  so  that  in  this  salutation  there  is 
invoked  on  the  persons  addressed  the  favor 
of  God,  and  the  corresponding  welfare  of  all 
kinds  resulting  from  it.  From  God  our 
Father,  and  from  the  Lord  Jesus  Christ. 
The  former  is  the  ultimate,  the  latter  the 
immediate  source  of  these  blessings,  the  one 
through  whose  redemptive  work  they  come. 
See  ver.  4. 

4.  My  God.  This  is  an  instance  of  the 
apostle's  delicacy  of  feeling,  the  sympathetic 
quality  so  conspicuous  in  all  his  Epistles.  He 
identifies  himself  with  his  readers,  and  thanks 
his  God  for  favor  bestowed  on  them,  his  chil- 
dren in  the  Lord.  For  the  grace  of  God. 
See  on  ver.  3.  By  Jesus  Christ — should  be, 
'in  Christ  Jesus.'  It  is  in  Christ,  through 
their  connection  with  him,  not  alone  and  in- 
dependent of  him,  that  God  bestows  his  favor. 

5.  That  in  everything  ye  are  enriched 
by  him  —  should  be,  you  were  enriched  in 
him.  Their  enrichment  again  comes  by  vir- 
tue of  their  connection  with  Christ.  This  is 
the  statement  of  the  general  blessing  given 
the  Corinthian  Church  in  manifestation  of  the 
grace  of  God,  ver.  4.  They  were  every  way 
made  rich  by  it.  In  all  utterance  and  in 
all  knowledge  —  should  be,  in  every  word  and 
every  knowledge.  The  absence  of  the  article 
in  the  original  renders  the  expression  dis- 
tributive, viz.,  every  kind  of  word  and  knowl- 
edge. This  enrichment  in  word  and  knowl- 
edge is  the  special  blessing  given  the  church, 
and  it  denotes  the  knowledge  of  the  gospel 
and  the  power  of  expressing  that  knowledge, 
gifts  naturally  adapted  to  the  bright  and 
intelligent  Greeks.  This  word  of  commenda- 
tion and  thanks  to  God  for  what  there  is  to 
commend  in  them,  the  apostle  introduces 
with  his  usual  kindliness  and  tact  before  pro- 
ceeding to  the  severer  parts  of  his  letter. 

6.  The  testimony  of  Christ.    That  is,  the 


testimony  in  regard  to  Christ,  who  is  here  the 
person  to  whom  the  testimony  is  borne,  not 
the  witness.  Was  continued  in  you.  Bet- 
ter, was  made  firm  in  you;  denoting  the  firm- 
ness with  which  the  testimony  was  established 
or  fixed  in  them  at  the  beginning.  In  con- 
nection with  the  preceding  it  means  that  the 
Corinthian  Church  was  conspicuous  for  its 
knowledge  and  skillful  utterance  of  the  testi- 
mony in  regard  to  Jesus,  as  was  to  be  expected 
from  the  solid  hold  which  it  originally  got  on 
their  minds. 

7.  So  that  ye  come  behind  in  no  gift. 

The  verb  here  is  probably  to  be  translated  you 
are  lacking  or  deficient,  as  this  sense  preserves 
the  contrast  witli  the  enriching  spoken  of  in 
ver.  5.  In  no  gift.  This  word  charisma  has 
for  its  root  the  word  translated  grace  in  ver. 
3  and  4,  and  it  means  a  manifestation  of  the 
divine  grace  or  favor,  "a  benefit  which  one 
receives  from  God  without  any  merit  of  his 
own."  It  is  used  either  of  the  general  spir- 
itual gifts  to  Christians,  or  of  the  special  mi- 
raculous gifts  of  the  early  church.  See  Kom. 
1 :  1 1  ;  5:  15  seq.  ;  6  :  23 ;  1  Cor.  7:7;  and  ch. 
12:  4,  9,  28,  etc.  In  this  Epistle  we  should 
rather  expect  the  latter,  as  these  gifts  form  an 
important  topic  of  it.  But  it  is  difficult  to  see 
how  anything  so  specific  should  be  suggested 
by  ver.  4-6,  nor,  on  the  other  hand,  how  to 
connect  the  words  in  this  sense  with  the  patient 
waiting  for  the  Lord  which  follows.  It  prob- 
ably means,  therefore,  that  the  Corinthians, 
being  enriched  in  everything,  are  deficient  in 
no  spiritual  gift.  Waiting  for — "assiduously 
and  patiently,"  the  Lexicon  says.  The  com- 
ing— should  be,  the  revelation,  referring  to  the 
second  coming  of  the  Lord.  (See  Tit.  2:  11- 
14;  1  Thess.  5:  4-8.)  These  passages  tell  us 
how  this  expectancy  of  the  Lord's  coming 
steadied  and  strengthened  the  Christian  life, 
and  probably  here  it  is  introduced  as  the  mo- 
tive by  which  they  were  kept  from  anything 
that  would  impoverish  their  spiritual  life  and 
cause  a  deficiency  in  any  gift. 


12 


I.  CORINTHIANS. 


[Ch.  I. 


8  Who  shall  also  confirm  you  unto  the  end,  that  ye 
may  be  blameless  in  the  day  of  our  Lord  Jesus  Christ. 

9  God  is  faithful,  by  whom  ye  were  called  unto  the 
fellowship  of  his  Son  Jesus  Christ  our  Lord. 

10  Now  I  bese  ch  you,  brethren,  by  the  name  of  our 
Lord  Jesus  Christ,  that  ye  all  speak  the  same  thing,  and 
thtil  there  be  no  divisions  among  you;  hut  that  ye  be 
perfectly  joined  together  in  the  same  mind  and  in  the 
same  judgment. 


8  Lord  Jesus  Christ;  who  shall  also  confirm  you  unto 
the  end,  that  ye  be  unreprovable  in  the  day  of  our 

9  Lord  Jesus  Christ.  God  is  faithful,  through  whom 
ye  were  called  into  the  fellowship  of  his  Son  Jesus 
Christ  our  Lord. 

10  Now  I  beseech  you,  brethren,  through  the  name 
of  our  Lord  Jesus  Christ,  that  ye  all  speak  the  same 
thing,  and  that  there  be  no  divisions  among  you; 
but  that  ye  he  perfected  together  in  the  same  mind 


8.  Who.  This  refers  to  Christ,  the  immediate 
and  suitable  antecedent  of  the  pronoun.  Ob- 
jection has  been  made  to  this,  that  if  Christ 
were  the  one  referred  to,  we  should  have  his 
day,  instead  of  day  of  the  Lord  Jesus 
Christ,  at  the  close  of  the  verse.  But  the  pro- 
noun is  then  supposed  to  refer  back  to  God  in 
ver.  4,  which  is  too  far  to  look  for  the  refer- 
ence of  the  relative  pronoun,  overlooking  so 
much  that  lies  between.  And  besides,  in  ver. 
4  we  have  the  same  repetition  of  the  noun,  '  I 
thank  my  God  for  the  grace  of  God,'  instead  of 
for  his  grace,  against  which  the  same  objec- 
tion would  hold.  Also  con  firm  you  unto 
the  end.  The  verb  here  is  the  same  as  in 
ver.  6,  and  the  two  statements  are  probably 
connected  in  the  apostle's  thought.  The 
truth  of  Christ  was  firmly  fixed  in  them  at 
the  beginning,  and  to  that  blessing  Christ  will 
add  that  of  establishing  them  to  the  very  end. 
Cf.  Phil.  1:6.  It  also  connects  itself  with 
ver.  7  by  its  mention  of  the  day  of  the  Lord. 
Blameless — literally,  unaccused,  denoting  one 
against  whom  no  charge  can  be  brought.  The 
adjective  does  not  denote  a  purpose,  as  in  our 
version,  'that  ye  may  be  blameless,'  as  this 
relation  would  have  to  be  expressed  by  some 
particle ;  nor  does  it  denote  the  position  in 
which  they  we~e  to  be  established,  in  which 
case  it  would  read  blameless  until  the  day, 
etc.  ;  but  the  result  in  the  day  of  the  Lord  of 
that  establishing  is  expressed,  so  as  to  be 
blameless  in  the  day,  etc.  In  the  day  of  our 
Lord  Jesus  Christ.  This  is  the  day  of  his 
revelation  (ver.  7).  (See  Luke,  17:  24,  26,  30; 
Rom.  2:  16;  ch.  5:  5;  2  Cor.  1:  14,  etc.)  It 
is  introduced  here  as  the  day  of  judgment,  for 
which  they  are  to  be  so  kept  as  to  appear  be- 
fore the  Judge  without  accusation  against 
them.  Of  course,  this  statement  is  compara- 
tive, not  absolute.  (See  Col.  1:  22;  1  Tim.  3: 
10;  Tit.  1 :  6,  7.)  Notice,  too,  that  it  is  by  the 
preservation  of  the  believer's  righteous  char- 
acter, not  by  any  act  of  imputation,  that  this 
result  is  to  be  achieved.   (See  Col.  1 :  21-23.) 

9.  This  verse  gives  the  ground  of  the  apos- 


tle's confidence  in  the  preservation  and  final 
acquittal  of  his  Christian  disciples,  viz.,  the 
faithfulness  of  God.  (Cf.  John  6:  39,  40;  1 
Thess.  5:  23,  24;  2  Thess.  3:  3.)  It  is  of  the 
very  essence  of  the  Christian  hope  that  it  is 
everlasting,  and  God's  faithfulness  is  therefore 
pledged  to  the  continuance  of  the  true  Chris- 
tian life.  By  whom — literally,  through  whom. 
This  is  represented  as  God's  own  act,  of  which 
it  can  be  said,  therefore,  either  'by  whom'  or 
'through  whom.'  Called.  See  ver.  2,  Note. 
Fellowship.  This  word  means  community; 
and  the  word  following  it  may  denote  either 
that  of  which  one  partakes  in  common  with 
others,  or  those  with  whom  he  is  associated. 
The  former  use  is,  on  the  whole,  the  common 
one  in  the  New  Testament.  Cf.  2  Cor.  8 :  4 ;  13 : 
14;  Eph.  3:9;  Phil.  2:  1;  3:  10;  Philem.  6; 
and  this  use  is  to  be  preferred  here,  viz.,  par- 
ticipation in  Christ,  not  with  Christ.  The 
apostle's  thought  is  of  blessings  in  Christ, 
and  to  be  obtained  by  union  with  him  ;  not  of 
external  blessings  to  be  obtained  by  associa- 
tion with  him,  as  when  we  are  called  fellow- 
heirs  with  him.  Cf.  ver.  4,  'the  grace  given 
in  Christ  Jesus,'  and  ver.  5,  'enriched  in 
him.' 

10.  "With  this  verse,  the  apostle  passes 
over  to  his  first  topic — the  divisions  among 
them.  But  he  makes  the  transition  easy  by 
connecting  this  with  the  preceding.  In  the 
first  place,  the  words  '  our  Lord  Jesus  Christ' 
have  occurred  so  frequently  as  to  become  the 
refrain  of  the  preceding  paragraph  ;  and  now 
they  are  brought  over  into  this  contrasted 
part  of  the  Epistle  with  great  effect,  as  if  he 
had  said  :  "There  are  duties  as  well  as  hopes 
connected  with  this  great  name."  Then,  too, 
the  special  gift  of  the  Corinthian  Christians, 
for  which  he  had  thanked  his  God,  was  their 
skillful  speech  (ver.  5),  and  now  the  special 
duty  that  he  enjoins  is  harmonious  speech. 
I  beseech  you,  brethren,  by  the  name  of 
our  Lord  Jesus  Christ,  that  ye  all  speak 
the  same  thing.  Now,  at  the  beginning 
of  the  verse,  is  better  translated  but,  to  indi- 


Ch.  L] 


I.  CORINTHIANS. 


13 


11  For  it  hath  been  declared  unto  me  of  you,  my 
brethren,  by  them  which  are  of  the  house  of  Chloe,  that 
there  are  contentions  among  you. 

12  Now  this  I  say,  that  every  one  of  you  saith,  I  am 
of  Paul ;  and  I  of  Apollos ;  and  I  of  Cephas ;  and  I  of 
Christ. 


11  and  in  the  same  judgment.  For  it  hath  been  signi- 
fied unto  me  concerning  you,  brethren,  by  them 
who  are  of  the  household  of  Chloe,  that  there  are  con- 

12  tentions  among  yon.  Now  this  1  mean,  that  each 
one  of  you  saith,  I  am  of  Paul;  and  1  of  Apollos; 


cate  this  contrast.  'By  the  name,'  better, 
through  the  name.  It  is  through  this  name 
that  he  expects  to  make  his  appeal  effective. 
This  use  of  the  word  'name'  is  mainly  a 
Hebrew  usage,  and  stands  for  the  person  or 
thing  itself;  or  rather  for  every  thing  belong- 
ing to  it  which  is  conjured  up  by  the  mention 
of  the  name.  Divisions.  In  the  original, 
this  is  our  word  schisms.  Their  differences 
of  opinion  had  led  to  party  divisions  among 
them.  Perfectly  joined  together.  This 
verb  means  to  get  a  thing  ready,  to  com- 
plete it,  and  is  used  to  denote  either  the 
completing  of  a  thing  for  the  first  time, 
or  the  restoration  to  completeness  of  that 
which  has  been  impaired ;  and  so  in  the 
passive,  either  to  be  perfected,  or  restored. 
The  former  is  the  meaning  here,  as  the  latter 
would  require  the  preposition  into  instead  of 
in — that  you  be  perfected  in  the  same  mind, 
etc.  These  schisms  are  regarded  not  as  mar- 
ring their  complete  harmony,  in  which  case, 
Paul's  prayer  would  be  that  you  may  be  re- 
stored into  the  same  mind ;  but  as  interrupting 
their  progress  to  complete  harmony;  and  his 
prayer  is  that  the  interrupted  process  may  go 
on  and  be  perfected.  Judgment  is  better 
rendered  opinion. 

11.  For  it  hath  been  declared — should 
be,  it  was  declared.  By  them  which  are 
of  the  house  of  Chloe.  Our  version  adds 
here  what  is  doubtful — viz.,  that  these  persons 
belonged  to  the  household  of  Chloe.  Winer 
says  ("  N.  T.  Grammar,"  p.  190)  that  it  means 
" Chloe  s  people.  A  more  definite  explana- 
tion must  be  supplied  by  the  facts  of  the 
case.  Perhaps  we  should  here  understand, 
with  most  expositors,  the  members  of  the 
household.  Others  understand  the  slaves. 
To  the  original  readers,  the  expression  was 
clear."  (But  only  because  they  knew  the 
facts.)  Neither  is  it  certain  where  Chloe  be- 
longed. She  may  have  been  an  Ephesian, 
who  had  been  on  a  visit  to  Corinth,  and  had 
brought  back  this  word  ;  or  a  Corinthian,  who 
had  come  to  Ephesus. 

12.  Now  this  I  say — viz.,  in  explanation 
of  the  statement  just  made,  this  is  what  I  say, 


or  I  say  this.  I  am  of  Paul ;  and  I  of 
Apollos.  The  nature  of  these  two  parties  is 
easily  gathered  from  what  Paul  goes  on  to 
say.  They  were  founded  on  mere  personal 
differences,  and  preferences,  not  on  doctrinal 
divisions.  Paul  had  founded  the  church, 
while  Apollos  had  contributed  largely  towards 
building  it  up.  Besides,  Paul's  discourse  was 
plain;  while  Apollos  attracted  many  by  his 
eloquence  and  learning.  These  were  the 
things,  and  not  doctrinal  beliefs  and  differ- 
ences, which  separated  these  two  parties  from 
each  other.  Probably,  however,  it  was  differ- 
ent with  the  party  calling  itself  by  the  name 
of  Cephas  (the  Hebrew  equivalent  of  Peter). 
The  apostle  does  not  give  us  any  further  in- 
formation about  this  party,  but  probably  it 
was  the  Judaizing  sect  in  the  church,  which 
called  itself  by  the  name  of  the  apostle  of  the 
circumcision.  Not  that  Peter  actually  headed 
any  such  party,  or  allowed  any  such  use  of 
his  name;  but  naturally,  in  arraying  itself 
against  the  authority  of  Paul,  this  party 
claimed  the  authority  and  leadership  of  an 
apostle,  and  Peter's  was  the  most  specious 
name  that  they  could  use.  It  scarcely  seems 
possible  that  this  great  schism  of  the  early 
church  should  not  be  found  in  a  church  of 
so  many  factions.  But  we  encounter  the  most 
difficulty  in  accounting  for  the  last  faction, 
whose  party  word  was  Christ.  Without 
going  into  the  various  explanations,  we  will 
consider  the  one  that  seems  on  the  whole  most 
probable.  How  would  the  name  of  Christ  be 
used  most  naturally  in  such  controversies  as 
these?  We  have  no  record  of  any  sect  using 
his  name  as  the  Judaizers  used  those  of  Peter 
and  James,  and  their  opponents  that  of  Paul ; 
nor  of  any  party  claiming  to  be  his  personal 
disciples,  and  setting  up  his  claims,  as  the 
Corinthian  factions  did  with  Paul  and  Apol- 
los. It  seems,  then,  as  if  the  only  use  that 
could  be  made  of  the  name  of  Christ  in  the 
midst  of  such  dissensions,  would  be  to  protest 
against  partisanship  in  the  name  of  the  com- 
mon Lord.  This  party  probably  said  :  "You 
call  yourselves  disciples  of  this  man  and  that 
man.      We  are   no   man's  disciples  but  the 


14 


I.  CORINTHIANS. 


[Ch.  I. 


13  Is  Christ  divided?  was  Paul  crucified  for  you?  or 
were  ye  baptized  in  the  naiue  of  Paul? 

14  I  thank  God   that  I  baptized  none  of  you,  but 
Crispus  and  Gains; 

15  Lest  any  should  say  that  I  had  baptized  in  mine 
own  name. 

1G  And  I  baptized  also  the  household  of  Stephanas: 
besides,  I  know  not  whether  I  baptized  any  other. 


13  and  I  of  Cephas ;  and  I  of  Christ.  >  Is  Christ  divided  ? 
was  Paul  crucified  for  you?  or  were  ye  kiptized  into 

14  the  name  of  Paul?    II  thank  God  that  I  baptized 

15  none  of  you,  save  Crispus  and  Gaius;  lest  any  man 

16  should  say  that  ye  were  baptized  into  my  name. 
And  I  baptized  also  the  household  of  Stephanas:  ue- 


1  Or,  Christ  is  divided.     Was  Paul  crucified  far  you  t i  Some  ancient  authorities  read,  I  give  thanks  that. 


Lord's;  we  belong  to  Christ."  How,  then, 
are  these  men  open  to  the  charge  which  the 
apostle  evidently  brings  against  all  these  par- 
ties alike,  if  their  action  was  against  partisan- 
ship? Evidently,  the  only  ground  of  such  a 
charge  would  be  that  they  made  a  fourth 
party,  based  on  their  opposition  to  partisan- 
ship, and  so  increased  the  evil  which  they 
opposed.  Their  principle  was  right,  as  was 
that  of  the  Pauline  party  against  the  Apolline 
and  the  Petrine;  but  the  difficulty  was  in 
making  it  the  basis  of  party  division  in  the 
church  ;  in  other  words,  of  sectarianism. 

13.  Is  Christ  divided?  There  is  no  inter- 
rogative particle  at  the  beginning  of  this  sen- 
tence in  the  original,  as  there  is  in  the  follow- 
ing sentence.  The  absence  of  the  particle  is 
not  decisive  of  the  question  whether  it  is  to  be 
taken  interrogatively,  but  taken  in  connection 
with  the  insertion  of  it  in  the  next  sentence, 
the  omission  makes  it  at  least  probable  that 
this  sentence  is  affirmative.  Christ  has  been 
divided!  The  apostle  indignantly  declares 
as  the  result  of  this  introduction  of  parties  and 
party  names  into  the  church  that  Christ,  who 
is  the  head  of  the  one  church,  has  been  made 
thus  the  head  of  parties  in  a  divided  church, 
and  so  has  himself  been  divided.  Was  Paul 
crucified  for  you?  or  were  ye  baptized  in 
(rather,  into)  the  name  of  Paul  ?  These 
questions  open  another  phase  of  the  argument, 
which  is  more  fully  developed  in  chapters  3 
and  4,  viz.,  that  by  making  Paul  or  any  other 
man  the  head  of  a  party,  and  calling  them- 
selves by  his  name,  men  put  him  in  the  place 
of  Christ,  who  is  their  only  legitimate  leader, 
and  the  only  one  by  whose  name  Christians 
have  a  right  to  call  themselves.  The  cruci- 
fixion was  that  by  which  Christ  established 
his  claim  on  them.  But  had  Paul  established 
any  such  claim  ?  was  Paul  crucified  for  them  ? 
Baptism  was  their  public  recognition  of  this 
claim.  But  had  they  recognized  any  such 
claim  of  Paul?  were  they  baptized  into  the 
name  of  Paul?     "To  baptize  into  the  name 


of  a  person,"  says  Grimm  ('N.  T.  Lexicon,' 
article  bvoixa,  name),  "is  by  baptism  to  bind 
one  to  the  recognition  and  profession  of  the 
dignity  and  authority  of  another."  On  the 
use  of  the  word  'name,'  see  on  ver.  2. 

14.  I  thank  God  (on  word  '  God'  see  Crit. 
Notes).  The  apostle  recognizes  a  providential 
interference  to  prevent  it.  I  baptized  none 
of  you,  but  Crispus  and  Gaius.  If  he  had 
been  intending  any  such  irregular  baptism,  it 
would  have  been  natural  and  necessary  for 
him  to  administer  it  himself.  And  just  so  far, 
therefore,  the  fact  that  he  did  not  baptize  re- 
moved the  chance  that  any  one  would  suppose 
him  to  have  baptized  into  his  own  name. 
'Crispus'  was  ruler  of  the  Jewish  synagogue 
at  Corinth  at  the  time  of  Paul's  visit  there, 
and  was  baptized  with  his  family.  See  Acts 
18:  8.  It  is  probable  from  our  passage  that 
Paul  himself  baptized  only  Crispus,  not  his 
family.  'Gaius.'  This  brother  Paul  calls  the 
host  of  himself  and  of  the  whole  church  at 
Corinth  (Rom.  16:  &)  •  and  Gaius  sends  a  mes- 
sage to  the  Roman  Church. 

15.  Lest  any  one  should  say — literally, 
that  no  one  may  say.  He  regards  this  as  the 
divine  purpose  in  preventing  his  baptizing  in 
person.  That  I  had  baptized  in  my  own 
name,  should  be,  that  you  were  baptized  into 
my  name.   (See  Crit.  Notes.) 

16.  And  I  baptized  also  the  household 
of  Stephanas.  This  addition  to  his  list 
occurs  to  him  after  his  previous  statement. 
'Stephanas'  is  mentioned  elsewhere  only  in 
16:  15-17,  where  he  is  spoken  of  as  the  first- 
fruits  of  Achaiaand  worthy  of  special  honor. 
These  prominent  persons  Paul  had  baptized 
himself.  The  baptism  of  all  the  rest  he  had 
left  to  his  associates,  reserving  himself  for  the 
more  important  work  of  preaching;  just  as 
Christ  is  said  not  to  have  baptized  himself, 
but  his  disciples.  (John 4:  2).  Besides,  I  know 
not,  etc.  By  these  words  he  guards  against 
his  statement  being  taken  absolutely,  so  that 
any  slight  error  in  it  could  be  used  against  him. 


Ch.  I.] 


I.  CORINTHIANS. 


15 


17  For  Christ  sent  we  not  to  baptize,  but  to  preach 
the  gospel:  not  with  wisdom  of  words,  lest  the  cross  of 
Christ  should  be  made  of  none  effect. 

18  For  the  preaching  of  the  cross  is  to  them  that  per- 
ish, foolishness;  but  unto  us  which  are  saved,  it  is  the 
power  of  God. 


17  sides,  I  know  not  whether  I  baptized  any  other.  For 
Christ  sent  me  not  to  baptize,  but  to  preach  the  gos- 
pel :  not  in  wisdom  of  words,  lest  the  cross  of  Christ 
should  be  made  void. 

18  For  the  word  of  the  cross  is  to  them  that  'perish 
foolishness;    but  unto  us  who  are  2saved  it  is  the 


1  Or.  are  perishing '2  Or,  are  being  saved. 


17.  For  Christ  sent  me  not  to  baptize. 

This  gives  the  reason  why  Paul  did  not  bap- 
tize. The  statement  does  not  conflict  with  the 
general  order  given  by  Christ  to  his  disciples 
to  preach  and  baptize,  as  it  refers  simply  to 
the  personal  work  of  the  apostle.  His  con- 
verts were  to  be  baptized,  but  not  by  himself 
personally.  But  to  preach  the  gospel. 
With  the  mention  of  this  the  apostle  passes 
over  to  the  second  part  of  the  Epistle  proper, 
containing  a  defence  of  his  preaching  a  sim- 
ple gospel,  unmixed  with  human  wisdom. 
This  second  part,  however,  is  closely  con- 
nected with  the  first,  as  this  matter  of  preach- 
ing was  the  question  at  issue  between  the 
party  of  Paul  and  that  of  Anollos.  Not  with 
wisdom  of  words.  This  refers,  not  only  to 
his  manner  of  preaching,  but  to  the  way  in 
which  Christ  sent  him  to  preach.  The  phrase 
does  not  denote  the  rhetorical  form  of  the 
apostle's  preaching  on  the  one  side,  the  elo- 
quence, or  beauty,  or  power  of  his  utterance; 
nor,  on  the  other  hand,  the  substance  of  his 
preaching.  The  former  would  not  be  denoted 
by  'wisdom  of  words,'  which  has  to  do  with 
the  matter  rather  than  the  form  of  speech. 
And,  besides,  the  apostle's  argument,  as  it 
proceeds,  is  evidently  directed  against  some- 
thing deeper  than  this.  On  the  other  hand, 
the  subject  of  preaching  would  be  placed  in 
exact  contrast  to  the  preaching  of  the  gospel, 
instead  of  being  presented  as  a  mode  of 
preaching  it,  so  that  it  would  read,  not  wis- 
dom of  words.  The  phrase  refers  rather  to 
philosophical  form  of  statement  or  argument. 
There  were  those,  evidently,  who  presented 
Christianity  in  the  form  of  the  old  philoso- 
phies, not  only  using  their  phraseology  and 
modes  of  argument,  but  treating  them  and 
Christianity  as  related  departments  of  truth, 
establishing  connections  between  them,  and 
attempting  to  make  out  of  their  mixture  a 
mongrel  philosophy  of  religion.  It  is  evident 
from  the  apostle's  argument  that  it  is  some 
such  fundamental  error  as  this,  that  he  is 
dealing  with.  And  it  is  probable  also,  from 
rer.  21,  that  he  specially  refers  to  specula- 


tions about  the  divine  nature  and  law.  Such 
preaching  as  this  would  be  particularly  at- 
tractive to  the  intellectual  Greek.  Lest  the 
cross  of  Christ  should  be  made  of  none 

effect— literally,  be  emptied.  It  is  the  word 
used  in  Phil.  2:  7,  where  it  is  said  that  'Christ 
emptied  himself— (A.  V.,  made  himself  of  no 
reputation)—!,  e.,  of  the  form  of  God  that  he 
had  had;  and  in  Rom.  4:  14,  'faith  is  made 
void' — i.  e.,  of  the  power  to  make  men  heirs 
of  the  promise.  Here  it  is  used  in  the  same 
sense — that  the  cross  may  not  be  emptied, 
viz.,  of  the  power  of  God  to  salvation  that 
resides  in  it.  See  next  verse,  which  says  that 
the  cross  is  the  power  of  God  to  those  that  are 
saved.  The  cross  of  Christ  stands  for  the 
death  of  Christ. 

Besser  says,  in  regard  to  (he  party  of  Apol- 
los  in  the  Corinthian  Church  :  "In  the  elo- 
quence and  various  wisdom  of  the  converted 
Alexandrian  Apollos  was  something  which 
was  to  the  taste  of  the  Greek  Adam  in  the 
Corinthians,  and  they  said:  'Now,  for  the 
first  time,  has  the  right  preacher,  worthy  of  a 
city  of  philosophers,  come  to  Corinth.'  "  This 
was  the  spirit  against  which  the  apostle  in- 
veighs in  this  section  of  the  Epistle. 

18.  This  verse  shows  how  the  cross  is  ren- 
dered useless  by  such  preaching  as  the  apostle 
describes  and  discards.  The  preaching  of  the 
cross — literally,  the  word  of  the  cross.  To 
them  that  perish— us  which  are  saved. 
Present  participles  are  used  in  both  these  ex- 
pressions, and,  according  to  the  usual  con- 
struction, they  denote  those  being  lost  and 
those  being  saved,  the  act  in  both  cases  being 
in  progress,  not  completed.  See  Winer,  342. 
This  representation  of  salvation  as  something 
yet  incomplete,  is  common  to  the  apostle. 
Cf.  Rom.  5:  9,  where  it  is  contrasted  in  this 
respect  with  justification  ;  ch.  5 :  5,  where  it 
is  said  to  be  "in  the  day  of  the  Lord  Jesus"  ; 
and  15:  2,  where  it  k  promised  on  the  condi- 
tion of  their  holding  fast  the  word  of  the 
apostle.  Also  Phil.  2:  12;  Rom.  13:  11;  1 
Thess.  5 :  8 ;  2  Tim.  3  :  15.  The  argument  of 
the  verse  is  that  there  is  a  radical  difference 


16 


I.  CORINTHIANS. 


[Ch.  I. 


19  For  it  is  written,  I  will  destroy  the  wisdom  of  the 
wise,  and  will  bring  to  nothing  the  understanding  of 
the  prudent. 

20  Where  is  the  wise?  where  is  the  scribe?  where  is 
the  disputer  of  this  world?  hath  not  God  made  foolish 
the  wisdom  of  this  world? 

21  For  after  that  in  the  wisdom  of  God  the  world  by 
wisdom  knew  not  God,  it  pleased  God  by  the  foolish- 
ness of  preaching  to  save  them  that  believe. 


19  power  of  God.    For  it  is  written, 

I  will  destroy  the  wisdom  of  the  wise, 
And  the  discernment  of  the  discerning  will  I 
bring  to  naught. 

20  Where  is  the  wise  ?  where  is  the  scribe?  where  is  the 
disputer  of  this  i  world?  hath  not  God  made  foolish 

21  the  wisdom  of  the  world?  For  seeing  that  in  the 
wisdom  of  God  the  world  in  its  wisdom  knew  not 
God,  it  was  God's  good  pleasure  through  the  foolish- 
ness of  the  2  preaching  to  save  them  that  believe. 


1  Or,  age 2  Gr.  thing  preached. 


between  the  doctrine  of  the  cross  and  the 
wisdom  of  the  world,  which  makes  it  impos- 
sible to  mix  them  in  preaching  without  neu- 
tralizing the  saving  effect  of  the  former. 
There  are  two  classes  of  men  in  the  verse, 
the  perishing  and  the  saved,  each  claiming 
wisdom.  But  the  wisdom  of  the  one  is  fool- 
ishness to  the  other  ;  and  the  attempt  to  com- 
bine the  two  wisdoms  is,  therefore,  detrimental 
to  the  true  wisdom. 

19.  For  it  is  written.  The  quotation  is 
from  Isa.  29:  14.  It  conforms  exactly  to  the 
Septuagint,  except  the  last  word,  which  is 
there,  "I  will  conceal."  The  words  are 
spoken  originally  of  the  Jews,  and  contain 
the  judgment  of  them  for  their  pretended 
service  of  Jehovah.  A  prominent  feature  of 
this  false  service  had  been  a  substitution  of 
men's  commandment  for  the  divine  law.  (Cf. 
Matt.  15:  9.)  For  this  God  pronounces  on 
them  a  judgment  in  kind,  destroying  in  their 
leaders  a  semblance  of  wisdom  that  had  been 
perverted  to  lead  the  people  away  from  his 
genuine  service.  It  is  introduced  here,  ac- 
cording to  Meyer,  to  prove  the  preceding 
statement— that  the  word  of  the  cross  is  the 
power  of  God,  inasmuch  as  it  is  by  this  word 
that  God  destroys  the  wisdom  of  the  wise. 
But  the  power  spoken  of  there  is  a  power  to 
save,  which  would  be  proved  only  very  indi- 
rectly by  this  quotation.  It  establishes,  rather, 
the  fact  of  the  opposition  between  God  and  his 
word  on  the  one  hand,  and  the  wisdom  of  the 
world  on  the  other,  since  the  one  is  said  here 
to  destroy  the  other.  Will  bring  to  nothing 
the  understanding  of  the  prudent — should 
read,  will  set  aside  the  understanding  of  those 
having  understanding. 

20.  The  wise — the  scribe — the  disputer 
of  this  world.  'Scribe'  is  the  Hebrew  term 
for  a  wise  man ;  '  the  wise '  and  '  the  disputer' 
are  both  Greek  terms ;  but  the  former  is  more 
general,  while  the  latter  is  specific,  denoting  a 
sophist,   the    typical    wise    man    among   the 


Greeks  of  the  time.  The  term  '  wise  '  is  there- 
fore probably  general,  including  the  others  as 
specific  names  of  the  Hebrew  and  Greek  wise 
man.  'The  disputer  of  this  world,'  should  be 
of  this  age.  So  in  Matt.  12:  32;  13:  22,39,40, 
49;  24:  3;  28:  20;  Mark  4:  19;  10:  30; 
Luke  16:  8;  20:  34;  Kom.  12:  2;  1  Cor.  2  :  6, 
8;  3:  18;  2Cor.  4:  4;  Gal.  1 :  4;  Eph.  1 :  21; 
2:  2;  6:  12;  1  Tim.  6:  17;  2  Tim.  4:  10; 
Titus  2:  12.  In  only  two  cases  is  the  word 
used  by  metonymy  for  the  world — viz.,  Heb. 
1 :  2,  and  11:3.  ' This  age '  is  the  present  age 
of  the  world  contrasted  with  the  future  age, 
which  is  to  succeed  the  coming  of  the  Lord ; 
and  it  is  predominantly  an  age  of  evil,  of 
darkness,  of  sin,  and  of  misery.  Where  is 
the  wise?  etc.  These  questions  are  equiva- 
lent to  a  statement  that  these  men  are  brought 
to  naught.  Hath  not  God  made  foolish 
the  wisdom  of  this  world? — should  be,  Bid 
not  God  make  foolish  the  wisdom  of  the  world  ? 
(SeeCrit.  Notes.)  The  world  is  used  here  instead 
of  a  particular  age  of  the  world.  The  wisdom 
of  the  world  as  such,  as  well  of  its  evil  age,  is 
opposed  to  God.  The  true  wisdom  is  not  in- 
digenous, but  is  brought  in  from  another 
world.  (See  James  3:  15,17.)  This  question  is 
intended  to  be  the  answer  to  the  preceding 
questions.  The  entire  verse  is  a  confirmation 
of  the  statement  of  the  preceding  verse,  ap- 
pealing to  the  readers  if  the  facts  do  not  show 
that  God  does  set  aside  the  wisdom  of  the 
world. 

21.  For  after  that,  should  be  since,  causal. 
In  the  wisdom  of  God.  These  words  may 
mean  either  that  what  follows  took  place  in 
accordance  with  God's  wise  plan,  or  that  it 
was  in  the  midst  of  the  displays  of  God's  wis- 
dom, through  which  he  left  not  himself  with- 
out witness.  (See  Rom.  1 :  18  seq.)  Tlie  latter  is 
certainly  better  suited  to  the  context,  as  it 
carries  out  the  contrast  with  the  foolishness  of 
preaching  below.  This  view  is  also  more  in 
harmony  with  the  fuller  account  of  this  fail- 


Ch.  I.] 


I.  CORINTHIANS. 


17 


22  For  the  Jews  require  a  sign,  and  the  Greeks  seek 
after  wisdom  : 

28  Hut  we  preach  Christ  crucified,  unto  the  Jews  a 
stumblingbloek,  and  unto  the  (ireeks  foolishness; 


22  Seeing  that  Jews   ask    for  signs,   and  Greeks  seek 
28  after  wisdom:  but  we  preach  'Christ  crucified,  unto 

Jews  a  stumblingblock,  and  unto  Gentiles  ibolish- 


1  Or,  a  Messiah. 


ure  of  the  world  to  find  out  God,  in  Rom.  1 :  18 
seq.,  where  the  action  of  God  in  the  matter  is 
represented  as  coming  in  only  after  the  sinful 
refusal  of  the  world  to  recognize  him  in  his 
works.  The  point  of  the  entire  passage,  more- 
over, is  found  in  the  contrast  between  'wis- 
dom' and  'foolishness,'  which  form  what  we 
may  call  the  key  words  of  the  statement;  and 
we  should  not,  therefore,  expect  to  find  the 
word  'wisdom,'  especially  in  its  emphatic  po- 
sition at  the  beginning  of  the  sentence,  except 
in  this  contrast.  The  idea  is  well  stated  by 
Calvin  in  "media  luce,"  in  the  midst  of  the 
light.  Since  the  statement  is  general,  and  in 
the  following  verse,  the  Jews  and  Greeks  are 
both  expressly  mentioned,  the  wisdom  meant 
must  be  both  that  in  God's  word  and  in  his 
works.  The  world  ...  knew  not  God.  The 
knowledge  meant  is  the  true  spiritual  knowl- 
edge of  the  children  of  God.  By  wisdom — 
should  be,  through  its  wisdom,  distinguished 
from  the  divine  wisdom  of  the  first  part  of  the 
verse;  through  the  application  of  the  world's 
wisdom  to  the  manifestations  of  the  divine 
wisdom  in  the  pre-Christian  world.  By  the 
foolishness  of  preaching.  The  Greek 
word  translated  'preaching,'  here  denotes  that 
which  is  preached  or  proclaimed.  It  has  the 
article  before  it,  designating  it  as  the  procla- 
mation, the  well  known  announcement  of 
Christ  and  his  salvation.  The  expression 
therefore  does  not  characterize  preaching  it- 
self as  foolishness,  but  the  subject  of  Chris- 
tian preaching — viz.,  Christ  crucified.  Seever. 
23.  To  save  them  that  believe — viz.,  by  the 
preaching  of  the  cross.  This  verse  then  is  in- 
tended to  prove  the  statement  of  the  preceding 
verse,  that  God  renders  foolish  the  wisdom  of 
the  world,  inasmuch  as  he  uses  what  was  fool- 
ishness in  the  eyes  of  the  world,  to  save  men, 
after  they  had  failed  by  the  use  of  their  own 
wisdom,  and  i.n  the  midst  of  exhibitions  of 
the  divine  wisdom,  to  obtain  any  true,  saving 
knowledge  of  God. 

22.  For  the  Jews  require  a  sign,  and 
the  Greeks  seek  after  wisdom — should  be, 
since  both  Jew*  demand  signs,  and  Greeks 
seek  wisdom.  (See  Crit.  Notes.)  'Sign' — i.  e.,  a 


B 


miracle,  for  which  this  is  a  common  New  Tes- 
tament term,  denoting  it  is  a  sign  of  divine 
authority  in  any  one  claiming  to  speak  for 
God.  On  this  demand  of  the  Jews  in  regard 
to  the  credentials  of  an  authoritative  teacher, 
cf.  Matt.  12:  38seq.;  16:  1  seq.;  John  2:  18; 
6:  30.  'Greeks.'  Instead  of  this  word  wo 
have  in  the  next  verse,  Gentiles,  and  probably 
therefore  'Greeks'  stands  here  for  that  wider 
term.  This  is  a  common  New  Testament  use, 
the  Greeks  being  regarded  as  the  representa- 
tive nation  among  the  Gentiles,  just  as  the 
Crusaders  went  by  the  name  Franks  among 
their  enemies.  See  John  7:  35;  Rom.  1 :  16; 
2:9,  10,  etc.  Wisdom.  The  Gentiles  seek  not 
so  much  external,  as  internal  proof;  not  signs 
which  would  confirm  the  authority  of  the 
messenger  without  regard  to  his  message,  but 
that  the  message  itself  be  conformed  to  their 
standard  of  truth  and  wisdom.  The  verse 
then  contains  a  statement  of  what  men  de- 
mand as  proofs  of  authority  in  any  professed 
teacher  of  religious  truth,  and  so  prepares  the 
way  for  the  proof  of  the  foolishness  of  Chris- 
tian preaching,  as  not  conforming  to  these 
standards. 

23.  But  we.  Emphatic,  contrasted  with 
the  Jews  and  Greeks  in  ver.  22.  Christ  cru- 
cified. In  this  fact  of  Christ's  crucifixion 
lay  the  stumbling-block  and  foolishness  on 
the  one  side,  and  the  power  and  wisdom  on 
the  other.  The  significant  fact  about  Christ 
was,  that  he  was  crucified.  Unto  the  Jews. 
The  article  should  be  omitted.  A  stumbling- 
block.  This  word  denotes,  originally,  the 
trap-stick,  by  which  the  bird  is  ensnared.  In 
the  New  Testament  it  is  used  metaphorically 
of  that  over  which  one  stumbles  and  falls  into 
sin.  Instead  of  the  sign  which  they  demanded) 
the  Jews  saw  in  Christ  crucified  a  stumbling- 
block,  a  hindrance  to  belief.  The  death  of 
Christ  seeming,  as  it  did,  to  leave  him  in  the 
hands  of  enemies,  deserted  by  God,  entirely 
invalidated  his  claim  in  their  eyes.  Unto  the 
Greeks— should  be,  unto  Gentiles.  See  Crit. 
Notes.  Foolishness— the  exact  opposite  of 
what  they  sought.  The  doctrine  of  Christ's 
death  for  the  sins  of  men  seemed  anabsurdity 


18 


I.  COKINTHIANS. 


[Ch.  I. 


24  But  unto  them  which  are  ealled,  both  Jews  and 
Greeks,  Christ  the  power  of  God,  and  the  wisdom  of 
God. 

25  Because  the  foolishness  of  God  is  wiser  than  men; 
and  tho  weakness  of  God  is  stronger  than  men. 

26  For  ye  see  your  calling,  brethren,  how  that  not 
many  wise  men  after  the  flesh,  not  many  mighty,  not 
many  noble,  are  called: 

27  But  God  hath  chosen  the  foolish  things  of  the 
■world  to  confound  the  wise;  and  God  hath  chosen 
the  weak  things  of  the  world  to  confound  the  things 
which  are  mighty ; 


24  ness  ;  but  unto  J  them  that  are  called,  both  J<ews  and 
Greeks,  Christ,  the  power  of  God,  and  the  wisdom 

25  of  God.  Because  the  foolishness  of  God  is  wiser 
than  men;  and  the  weakness  of  God  is  stronger 
than  men. 

26  For  behold  your  calling,  brethren,  how  that  not 
many  wise  after  the  flesh,  not  many  mighty,  not 

27  many  noble,  are  called:  but  God  chose  the  foolish 
tilings  of  the  world,  that  he  might  put  to  shame 
them  that  are  wise;  and  God  chose  the  weak  things 
of  the  world,  that  he  might  put  to  shame  the  things 


1  Gr.  the  called  themselves 2  Or,  ye  behold. 


to  the  Gentiles,  and  destroyed  his  chances 
with  them.  The  verse  shows  that  the  doctrine 
preached  by  Christian  teachers  did  not  con- 
form to  the  requirements  of  human  wisdom. 

24.  But  unto  them  which  are  called — 
should  be,  unto  the  called  themselves.  The 
intensive  pronoun  in  the  Greek  is  intended  to 
call  attention  to  the  fact  that  Christ  crucified 
is  this  to  them  personally,  however  those  about 
them  may  regard  him.  'Called.'  On  this 
word  see  on  ver.  2.  Both  Jews  and  Greeks. 
The  called  did  not  belong  exclusively  to  either 
class,  but  to  both.  As  a  body,  both  rejected 
Christ ;  but  there  was  a  number  called  by  God 
out  of  each,  to  whom  Christ  became,  in  fact, 
what  both  Jews  and  Gentiles  denied.  Christ 
the  power  of  God,  and  the  wisdom  of 
God.  This  is  in  apposition  with  'Christ  cru- 
cified' in  ver.  23;  and  the  repetition  of  the 
name  'Christ'  is  significant  on  account  of  the 
emphasis  which  it  places  on  the  crucifixion 
as  that  which  exhibits  Christ  as  the  power  and 
wisdom  of  God.  Christ  crucified,  is  to  the 
called,  Christ  the  power  of  God  and  the  wis- 
dom of  God.  It  is  to  be  noticed,  too,  that  he 
is  this  to  the  Christian  in  fact,  not  simply  in 
opinion.  It  is  only  subjectively,  as  they  look 
on  him,  that  Christ  crucified  is  a  stumbling- 
block  or  foolishness  to  men  ;  but  he  is  power 
and  wisdom  to  believers,  as  a  fact,  by  his  actual 
salvation  of  them.  (Cf.  ver.  18,  21,  30.)  This 
verse  then  shows  the  power  of  the  Christian 
preaching  to  save,  as  the  preceding  verses 
have  shown  its  foolishness  to  men ;  and  the 
whole  section,  (ver.  122-24),  is  the  proof  of  God's 
saving  by  the  'foolishness  of  preaching.' 
Ver.  21. 

25.  The  foolishness  of  God — the  weak- 
ness of  God.  These  expressions  may  denote 
what  is  comparatively  foolish  and  weak  in 
God,  or  what  seems  to  men  to  have  these 
qualities.  In  the  former  case,  the  statement 
would    be,   that  the  least   manifestations  of 


power  and  wisdom  in  God  are  yet  greater 
than  man.  In  the  latter,  that  the  weak  and 
foolish  in  God,  as  men  regard  the  matter, 
are  beyond  man's  wisdom  and  strength.  The 
latter  interpretation  is  evidently  demanded 
by  the  context,  in  which  these  defects  are 
predicated  of  God  only  in  human  estimation, 
not  as  real,  even  comparatively.  Moreover, 
the  death  of  Christ  is  not  one  of  the  lower, 
but  one  of  the  higher,  if  not  the  highest,  of 
the  manifestations  of  God's  wisdom  and  might. 
The  verse  gives  the  ground  of  the  preceding 
statement  in  regard  to  the  saving  power  of  the 
preaching  of  Christ,  inasmuch  as  this  which 
seems  foolish  to  men,  is  yet  wiser  and  stronger 
than  they. 

26.  For  ye  see.  This  is  probably  impera- 
tive, for  see.  Your  calling.  See  on  ver.  2. 
The  agent  in  this  calling  is  God.  God's  call- 
ing of  you,  would  be  the  full  expression  of 
the  idea.  Not  many  wise  men  after  the 
flesh.  'The  flesh'  denotes  at  first  the  ma- 
terial of  the  body,  and  then  the  entire  man 
—  not  the  individual,  but  mankind— as  in  the 
expressions  "all  flesh,"  ''no  flesh,"  (Luke 3:  6; 
Rom.  »:  20,  etc.) ;  and  then  human  nature,  espe- 
cially in  two  aspects — viz.,  the  natural  man 
as  opposed  to  anything  supernatural,  and  the 
sinful  man  as  opposed  to  the  regenerate.  It 
is  the  former  contrast  that  is  intended  here, 
between  natural  wisdom  as  compared  with 
the  enlightenment  of  the  Spirit.  Noble — 
literally,  well-born.  The  apostle  calls  atten- 
tion, in  this  verse,  to  the  character  and  posi- 
tion of  those  called  by  God  in  the  Corinthian 
Church,  as  a  proof  of  the  preceding  statement 
that  what  seems  foolish  and  weak  in  God's 
action  is  stronger  and  wiser  than  men. 

27.  But  God  hath  chosen— should  be, 
God  chose  ;  and  so  in  the  second  clause  and  in 
ver.  28.  The  foolish  things  of  the  world 
— does  not  denote  the  things  that  the  world 
deems  foolish,  but  the  things  of  the  world  that 


Ch.  I.] 


I.  CORINTHIANS. 


19 


28  And  base  things  of  the  world,  aud  things  which 
are  despised,  hath  (iod  chosen,  yea,  and  tilings  which 
are  not,  to  bring  to  nought  things  that  are: 

29  That  DO  flesh  should  glory  in  his  presence. 

30  But  of  him  are  ye  in  Christ  Jeans,  who  of  God  is 
made  unto  us  wisdom,  and  righteousness, and  sanctifi- 
cation,  and  redemption: 


28  that  are  strong ;  and  the  base  things  of  the  world, 
and  the  things  that  are  despised,  did  God  choose, 
yea  'and  the  things  that  are  not,  that   he  might 

29  bring  to  nought  the  things  that  are:  that  no  flesh 
80  should  glory  before  God.   But  of  him  are  ye  in  Christ 

Jesus,  who  was  made  unto  us  wisdom  from  (iod, -and 
righteousness  and  sanctitieation,  and  redemption: 


1  Many  aucient  authorities  omit,  and 2  Or,  both  righteounneat  and  tanctiftcation  and  redemptu 


are  foolish.  In  the  preceding  verse,  the 
phrase  'according  to  the  flesh'  does  not  de- 
note a  subjective,  but  a  real,  standard ;  and 
the  weakness  and  low  birth  in  the  following 
statements  are  evidently  actual,  and  not  ap- 
parent, conditions,  though  the  same  modify- 
ing phrase,  of  the  world,  is  used.  It  is  the 
state  before  conversion  that  is  denoted ;  so 
that  it  is  not  a  question  of  how  that  affects 
men,  but  how  it  finds  them.  Cf.  Matt.  11 :  25. 
To  confound  the  wise— literally,  to  shame 
the  wise  men.  There  is  probably  no  distinct 
contrast  intended  between  'things'  and  'men,' 
but  the  expression  is  'foolish  things'  and 
'wise  men.'  Probably  men  are  meant  in  both 
cases;  but  where  the  neuter  is  used,  it  simply 
leaves  the  expression  indefinite.  To  con- 
found the  things,  etc.  —  literally,  to  shame. 
28.  And  base  things — literally,  the  low- 
born things.  Yea,  and  things  that  are 
not — the  yea,  and  should  be  omitted,  (see 
Crit.  Notes),  so  that  this  is  not  an  additional 
class,  but  a  phrase  expressing  more  strongly 
the  low  condition,  even  to  nothingness,  of  the 
last  class.  To  bring  to  nought  things 
that  are — corresponding  to  the  extreme  con- 
trast between  'things  that  are  not'  and  'things 
that  are,'  the  apostle  introduces  the  stronger 
verb  to  denote  the  divine  purpose  in  the  choice. 
He  chooses  things  that  are  not  to  make  nought 
things  that  are.  These  purposes  of  God  in 
verses  27  and  28,  he  carries  out  by  accom- 
plishing in  the  ignorant  what  the  wisdom  of 
the  wise  has  failed  to  accomplish.  And  so 
with  the  other  conditions  of  worldly  success — 
power  and  good  birth  ;  God  shames  their  pos- 
sessors by  disregarding  them  and  choosing  the 
weak  and  low-horn.  (Cf.  James 2:  5.)  The  fun- 
damental reason  of  this  choice,  however,  is 
not  given  here,  but  simply  one  of  the  purposes 
accomplished.  The  main  reason  would  seem 
to  be  the  greater  susceptibility  of  such  condi- 
tions of  life  to  the  fundamental  Christian 
graces  of  humility  and  trust1,  the  most  natural 

t[But  that  reason  is  not  referred  toby  the  apostle. 
Nay,  a  diflerent  one  is  mentioned.  Ver.  29. — A.  II.] 


growths  of  power  and  high  birth,  on  the  other 
hand,  being  self-reliance  and  pride. 

29.  That  no   flesh  should   glory  in  his 

presence— should  be,  before  God.  (See  Crit. 
Notes.)  'Flesh'  stands  here  for  man,  and  the 
term  is  chosen  to  bring  out  the  weakness  of 
man  in  contrast  with  God.  God's  purpose  in 
shaming  man  is  brought  out  here,  viz.,  to 
destroy  or  make  vain  their  self-glorification. 

30.  But  of  him  are  ye  in  Christ  Jesus. 
This  does  not  denote  probably  the  sonship  of 
the  believer,  which  in  Paul  is  always  repre- 
sented as  brought  about  through  adoption,  not 
through  birth  from  God.  (See  Rom.  8:  16;  Gal. 
3:  2(3;  4:  7;  especially  4:  5;  Eph.  1:  5.)  These 
are  the  only  passages  in  which  the  nature  of 
this  sonship  is  treated  by  Paul,  and  they  all  use 
the  term  'adoption'  to  describe  the  beginning 
of  the  relation.  The  statement  is  not,  there- 
fore, that  Christians  are  from  God  in  Christ 
Jesus,  in  the  sense  that  they  derive  their 
Christian  state  from  God,  in  or  through 
Christ;  but  that  their  position  in  Christ,  their 
union  with  him,  has  its  source  in  God  through 
the  various  steps  described  in  Rom.  8:  28  seq., 
viz.,  predestination,  calling,  justification.  Of 
these  the  context  here  names,  the  calling,  ver. 
26,  and  the  selection  of  the  called,  ver.  27, 
28.  Who  of  God  is  made  unto  us — liter- 
ally, who  became  to  us  from  God.  God  is 
denoted  as  the  source  of  Christ's  becoming 
these  things  to  us.  Wisdom,  and  righteous- 
ness, and  sanctiflcation,  and  redemp- 
tion— should  be,  wisdom,  both  righteousness 
and  sanctiflcation  and  redemption.  Meyer 
and  De  Wette  contend  that  these  are  four 
co-ordinate  terms,  the  two  middle  ones  being 
more  closely  connected  together  by  the 
conjunctions  'both,'  'and,'  as  having  a  more 
intimate  association  with  each  other.  But 
these  conjunctions  are  frequentlj?  used  to 
connect  a  series  of  more  than  two.  Grimm's 
"Lexicon,"  Art.  «',  says,  "When  more 
than  two  parts  are  joined,  the  first  two 
are  connected  by  both-mid,  and  the  rest  by 
and."     Kiihner's   "Greek   Grammar,"   page 


20 


I.  CORINTHIANS. 


Ch.  I. 


31  That,  according  as  it  is  written,  He  that  glorieth,  I  31  that,  according  as  it  is  written,  He  that  glorieth 
let  him  glory  in  the  Lord  I        let  him  glory  in  the  Lord. 


795,    says,    "several    ands  can   follow  both." 
This  being  so,  it  certainly  is  suggested  by  the 
context  that  the  terms  'righteousness,  sanctifl- 
cation,  and  redemption,'  are  subordinate  to 
the  term  'wisdom,'  and  explain  it.    For  'wis- 
dom'   is  the  key-word  of  the  passage,  and 
naturally  falls  into  place  here  as  a  continua- 
tion of  the  preceding  thought.     Christ,  Paul 
says,  became  to  us  the  wisdom  which  we  had 
not.     But  there  is  nothing  in  the  preceding 
statement  to  suggest  the  other  terms,  right- 
eousness, etc.,  which  fall  natuially,  therefore, 
into  a  subordinate  place  as  an  expansion  of 
the  dominating  word,  wisdom.     These  are  the 
things  in  which  Christ  becomes  to  us  wisdom. 
'Kighteousness.'      This   answers    one  of  the 
perplexing  problems  of  humanity,  viz.,  How 
shall  man  be  righteous  before  God  ?    Kight- 
eousness, through  obedience  to  the  law,  men 
have  failed  to  obtain  ;  but  there  is  a  righteous- 
ness of  God  through  faith  in  Jesus  Christ, 
■which  God  puts  in  the  place  of  this,  and  so 
Christ  becomes  to  us  righteousness,  the  source 
of  a  righteousness  that  we  have  not  in  our- 
selves.    (Cf.   Kom.    3:    21   seq.)     'Sanctifica- 
tion.'     This  word,   which   possibly  is    better 
translated    holiness,    differs    from    the   word 
'righteousness,'  in  denoting  the  moral  char- 
acter in   itself  considered,    while    the    other 
denotes  the  same  character  as  constituting  our 
state  before  God.     So  that  we  have  the  answer 
to  another  great  question,  viz.,  How  shall  man 
regain  his  lost  holiness?    And  Christ,  by  fur- 
nishing in  himself  the  answer  to  it,  becomes 
to  us  wisdom  in  a  second  point.     Cf.  Eom.  6 
and  8.     '  And  redemption.'     In  the  other  two 
passages  in  which  the  use  of  this  word  can  be 
compared  with  its  use  here,  the  apostle  ex- 
plains it  as  meaning  the  forgiveness  of  sins. 
(See  Eph.  1:7;  Col.  1  :  14.)  And  so  we  have 
here  the  answer  to  another  question,  viz. ,  How 
can  man  obtain  the  forgiveness  of  sins  and  the 
favor  of  God?    And  in  it  Christ  becomes  to 
us  again  wisdom  from  God. 

31.  According  as  it  is  written.  The 
quotation  is  from  Jer.  9:  24,  in  which,  after 
saying,  "let  not  the  wise  glory  in  his  wis- 
dom," etc.,  it  goes  on  to  say:  "But  let  him 
that  glorieth  glory  in  this,  that  he  under- 
Btandeth  and  knoweth  me,  that  I  am  the 
Lord."     This  is  different  in  form,   but   the 


apostle  does  not  miss  its  spirit,  when  he  says 
that  our  glorying  is  to  be  in  the  Lord.  In 
the  Lord.  It  is  evident  from  the  connection 
that  it  is  not  Christ,  but  God  that  is  denoted ; 
as  he  is  pointed  out  as  the  ultimate  source  of 
our  being  in  Christ,  and  of  what  Christ  is  to 
us.  This  verse  gives  the  proper  spirit  towards 
God,  in  contrast  with  ver.  29,  viz.,  that  men 
are  not  to  glory  before  God,  but  in  God.  This 
is  stated  to  be  the  purpose  of  the  divine  action 
in  the  preceding  verse. 

CRITICAL   NOTES. 

1.  Jesus  Christ  is  the  order  of  these  words 
in  XAL,  etc.  syrutr  cop.  etc.  Christ  Jesus,  in 
BDEFG  etc.  it.  vulg.  The  former  is  probably 
an  amended  reading  to  conform  to  the  usual 
order,  and  the  latter  would  therefore  be  the 
probable  original  text. 

2.  Both  in  the  phrase  both  theirs  and  ours, 
is  found  in  KcA**DeE  etc.  syrP  etc.  ;  and 
omitted  in  K*A*BD*FG  etc.  it.  vulg.  syr8Ch 
cop.     It  should  be  omitted. 

14.  God,  in  the  clause  I  thank  God,  is  omitted 
by  N*B  67  etc.  Whether  this  evidence,  to- 
gether with  the  internal  improbability  that  it 
should  have  been  omitted  by  transcribers  if  it 
really  belonged  in  the  original,  is  sufficient  to 
overcome  the  long  array  of  witnesses  against 
the  omission,  is  a  matter  of  doubt 

15.  You  were  baptized,  should  be  substituted 
for  I  baptized,  on  the  authority  of  XABC:S  etc. 
cf.  vulg.  cop.  syrPms. 

20.  This,  in  the  phrase  the  wisdom  of  this 
world,  is  probably  to  be  omitted,  on  the  author- 
ity of  K*ABCD*  etc.,  though  there  is  a  unan- 
imous testimony  of  the  versions  in  its  favor. 

22.  Signs  for  a  sign,  is  the  reading  according 
to  almost  universal  testimony. 

23.  Gentiles  should  be  substituted  for  Greeks 
in  the  last  clause,  the  latter  having  scarcely 
any  respectable  support. 

28.  And,  before  things  which  are  not,  is  found 
in  NCBC3DC  etc.  f  r  vulg.  syrutr  cop.  etc.  It  is 
to  be  omitted  on  the  authority  of  N*AC;il 
D*  etc.  d  e  g.  etc. 

29.  Of  God,  should  be  substituted  for  his. 
The  latter  has  the  authority  of  only  C*  vulg 
syrutr. 


Ch.  II.] 


I.  CORINTHIANS. 


21 


CHAPTER  II. 


AND  I,  brethren,  when  I  came  to  you,  came  not  with 
excellency  of  speech  or  of  wisdom,  declaring  unto 
you  the  testimony  of  Ciod. 

2  For  I   determined  not  to  know  any  thing  among 
you,  save  Jesus  Christ,  and  him  crucified. 


1  And  I,  brethren,  when  I  came  unto  you,  came  not 
witli  excellency  of  'speech  or  of  wisdom,  proclaim- 

2  iug  to  you  the  'mystery  of  God.    For  l  determined 
not  to  know  anything  among  you,  save  Jesus  Christ, 


1  Or,  word. . .  .2  Many  ancient  authorities  read,  testimony. 


ANALYSIS. 

1-5.  Application  of  the  preceding  statement 
that  God  chooses  the  weak  things  of  this 
world  for  the  purposes  of  his  kingdom,  to  the 
apostle's  preaching  among  them.  Verse  1,  it 
was  not  according  to  superiority  of  wisdom, 
but,  verse  2,  it  was  confined  to  the  preaching 
of  the  crucified  Christ;  verse  3,  the  apostle 
himself  was  weak  and  trembling;  and  verses 
4,  5,  his  preaching  did  not  persuade  by  wis- 
dom, but  was  proved  by  the  Spirit  and  power 
that  accompanied  it. 

6-16.  Correction  of  a  possible  misunder- 
standing of  the  preceding,  showing  that 
divine  wisdom,  though  not  human,  is  taught 
by  the  apostles  among  mature  Christians. 
Verses  8,  9.  This  divine  wisdom  is  hidden  from 
men,  even  the  rulers  of  the  world.  Verses 
10-12.  It  is  revealed  by  the  omniscient  Spirit 
to  the  apostles.  Verse  13.  It  is  spoken  by 
them  in  words  taught  by  the  Spirit,  so  that 
the  things  of  the  Spirit  are  combined  with 
the  words  of  the  Spirit.  Verse  14-  These 
spiritual  things  are  rejected  by  the  natural 
man,  but  received  by  the  spiritual  man,  who 
has  in  the  Spirit,  verses  15,  16,  what  makes 
him  incomprehensible  to  men,  but  gives  him 
a  comprehension  of  all  things. 


Ch.  2  :  1.  Continuation  of  the  apostle's  de- 
fenceof hismannerof preaching.  Audi.  The 
pronoun  is  emphatic,  to  indicate  the  application 
to  himself  of  the  preceding  statement  that  God 
chooses  the  weak  things  of  the  world  to  put 
to  shame  the  mighty.  With  excellence  of 
speech,  etc. — should  bo,  according  to  excel- 
lence, etc.,  denoting  the  standard  to  which  his 
preaching  is  conformed.  The  phrase  modifies 
the  participle  'declaring,'  nottheverb  'came,' 
and  there  should,  therefore,  be  a  comma  after 
the  verb,  instead  of  after  the  word  'wisdom.' 
It  is  the  manner  of  his  preaching  among  them, 
not  that  which  accompanies  his  coming,  that 
is  denoted.     Declaring — better,  announcing. 


We  have  had  three  words  for  preaching.  In 
1 :  17,  the  word  means  to  be  a  messenger  of  glad 
tidings;  in  1:  23,  it  is  a  verb  meaning  to 
herald  ;  and  here  to  act  as  a  messenger,  to 
announce.  The  testimony  of  God.  Proba- 
bly testimony  in  regard  to  God  is  meant. 
God  is  also  the  witness  in  a  certain  sense,  but 
the  deeper  and  more  probable  relation  makes 
him  the  one  to  whom  witness  is  borne.  The 
gospel  is  what  God  has  done  for  men  in  the 
person  of  his  Son.  (See  15:  15.)  [Westcott 
and  Hort  give  "mystery"  instead  of  "testi- 
mony," and  mark  the  latter  as  a  'Western 
reading.' — A.  H.] 

2.  Not  to  knoAV.  This  part  of  his  deter- 
mination has  reference  to  the  denial  in  ver.  1 
of  excellence  of  wisdom  in  his  preaching. 
'I  did  not  come,'  he  says,  'declaring  to  you 
the  gospel  with  any  excellence  of  wisdom,  for 
I  did  not  choose  to  know  anything  among  you 
except  Jesus  Christ.'  It  is  a  strong  expression, 
implying  that  he  would  put  everything  else 
out  of  his  mind  even.  And  him  (literally, 
this  one)  crucified.  This  limits  still  further 
the  range  of  his  knowledge.  He  would  con- 
fine himself  not  only  to  Christ,  but  to  the 
crucified  Christ  And  it  not  only  limits  the 
sphere  of  his  knowledge,  but  also  detracts 
from  his  wisdom  in  the  eyes  of  the  world. 
(Cf.  I:  18seq.)  There  is  a  sense,  of  course,  in 
which  this  doctrine  of  Christ  crucified  is  the 
sum  of  the  gospel  (s'ee  1 :  23  seq.),  but  here  it 
stands  as  the  beginning,  the  foundation  of  the 
gospel,  being  contrasted  with  the  '  wisdom '  of 
ver.  G,  and  being  the  same  as  the  'milk'  of 
3:  2.  There  is  a  doctrine  of  Christ's  life  as 
well  as  of  his  death,  of  Christ  risen  and  glori- 
fied as  well  as  of  Christ  crucified;  and  these 
can  be  distinguished,  though  not  separated 
from  his  death.  The  beginning  of  Christian 
teaching  is  to  be  made  in  the  doctrine  of*  the 
cross  in  this  narrow  sense.  The  immediate 
contrast,  however,  is  between  this  doctrine 
and  human  wisdom  (ver.  4. 5),  and  the  other 
contrast  is  introduced  only  later,  ver.  6. 


22 


I.  CORINTHIANS. 


[Ch.  II. 


3  And  I  was  with  you  in  weakness,  and  in  fear,  and 
in  much  trembling. 

4  And  my  speech  and  my  preaching  was  not  with 
enticing  words  of  man's  wisdom,  but  in  demonstration 
of  the  spirit  and  of  power: 

5  That  your  faith  should  not  stand  in  the  wisdom  of 
men,  but  in  the  power  of  Uod. 


3  and  him  crucified.     And  I  was  with  you  in  weak- 

4  ness,  and  in  fear,  and  in  much  trembling.  And  my 
1  speech  and  my  -  preaching  were  not  in  persuasive 
words  of  wisdom,  but  in  demonstration  of  thy  Spirit 

5  and  ot  power:  that  your  faith  should  not  3 stand  in 
the  wisdom  of  men,  but  in  the  power  of  God. 


1  Or,  word.... 2  Gr.  thing  preached. 


3.  And  I.  The  pronoun  is  emphatic,  con- 
trasted with  the  subject  of  his  preaching  (ver.  2), 
and  the  form  of  his  preaching  (ver. 4).  'My 
preaching,'  he  says,  '  was  nothing  but  Christ 
crucified,  and  not  in  words  of  wisdom,  and  I 
personally  was  weak.'  Was  with  you — 
should  be,  came  to  you.  These  words  have 
been  supposed  by  some  to  refer  to  the  perse- 
cutions of  the  apostle  in  Corinth,  and  their 
effects  on  him;  and  by  others  to  physical 
infirmities.  But  all  interpretations  of  this 
kind  are  foreign  to  the  apostle's  present  ob- 
ject, which  is  to  defend  his  comparatively 
simple  presentation  of  the  gospel,  as  in  itself 
proper  and  justifiable,  not  as  produced  by 
peculiarities  of  his  physical  state  and  sur- 
roundings. They  denote  rather  his  conscious 
weakness  and  inadequacy  to  the  work  before 
him.  It  is  the  feeling  that  any  right  mind 
has  before  a  great  work,  and  specially  a  wise 
preacher  before  the  work  of  the  gospel.  In 
weakness,  denotes  an  objective  state,  what 
he  was  viz.,  only  a  weak  man  ;  and  it  is  con- 
trasted with  the  power  of  God  (ver.  4, 5).  In 
fear  and  in  much  trembling,  denotes  what 
he  felt,  resulting  from  the  actual  weakness 
just  mentioned.  This  distinction  stands  in 
the  way  of  connecting  these  words  imme- 
diately with  the  verb  so  that  they  will  denote 
the  state  into  which  he  came  among  them, 
instead  of  the  state  in  which  he  came  among 
them.  For  the  weakness  was  a  permanent 
state,  not  one  that  began  after  his  coming  to 
them.  The  adjective  '  much  '  is  so  situated  as 
to  belong  probably  with  both  '  fear '  and 
'trembling.' 

4.  And  my  speech  and  my  preaching. 
'Speech,'  or  word,  here  probably  denotes  his 
general  utterance,  and  '  preaching,'  his  public 
proclamation  of  the  gospel.  Enticing  is  too 
strong  a  word  for  the  original  here,  which 
nifans  simply  persuasive.  Man's  is  to  be 
omitted.  See  Crit.  Notes.  But  it  is  human 
wisdom  that  is  meant.  But  in  demonstra- 
tion of  the  Spirit  and  of  power.  The 
word  translated  'demonstration  '  means  either 


showing  forth  (cf.  4:  9),  or  proof  (cf.  Acts  25: 
7).  With  the  former  meaning  the  'Spirit' 
and  the  'power'  would  be  the  things  shown 
forth  or  manifested  in  his  preaching;  and  in 
the  latter,  that  by  which  his  preaching  is 
proved  true.  It  seems  more  germane  to  the 
apostle's  thought  to  introduce  here  the  proof 
of  his  preaching,  and  to  think  of  the  Spirit 
and  the  power  as  proving  the  truth  of  what 
he  says;  and  this  is,  besides,  the  more  natural 
use  of  the  Greek  word  in  discussions  of  this 
kind.  '  Spirit'  is  here  the  Holy  Spirit,  which 
proves  the  truth  of  the  apostle's  word  by  mak- 
ing it  his  instrument  for  the  salvation  of  men. 
On  the  regenerating  office  of  the  Spirit,  see 
John  3:  5-8;  Tit.  3:  5;  and  on  the  instru- 
mentality of  the  word,  see  John  15:  3; 
James  1:  18;  1  Peter  1:  23.  Power.  The 
second  proof  is  the  power  of  the  word  to 
sanctify  and  save  men.  These  are  the  things 
by  which  the  apostle  chose  to  have  his  word 
vindicated,  instead  of  attempting  to  establish 
it  in  personal  words  of  wisdom.  It  is  implied 
here  that  there  is  power  in  the  word,  and  power 
with  the  word  in  God's  Spirit,  for  the  salvation 
of  men.  Both  are  spiritual  forces  adapted  to 
this  spiritual  object.  And  both  are  at  the  dis- 
posal of  the  weak  man  who  fears  and  trembles 
before  his  work. 

5.  That  your  faith  should  not  stand, 
should  be  rendered,  may  not  be.  Does  the 
apostle  refer  in  these  words  to  his  own  purpose 
or  to  the  Lord's?  If  it  was  connected  with 
ver.  4  alone,  it  would  be  the  purpose  of  the 
apostle,  as  that  verse  states  his  deliberate 
action,  his  method  of  preaching.  But  ver.  3 
and  4  are  evidently  to  be  taken  together,  and 
ver.  3  denotes  his  involuntary  weakness  and 
fear.  This  then  is  God's  purpose,  for  the 
accomplishment  of  which  he  uses  the  apostle's 
weakness  and  his  own  power.  The  apostle's 
action  in  ver.  4  is  thus  his  own,  but  according 
to  God's  purpose.  'Faith.'  The  apostle's 
preaching  of  the  gospel  was  intended  to  pro- 
duce faith  in  it,  and  this  faith  he  represents  as 
brought  about  in  such  a  way  by  God's  power 


Ch.  II] 


I.  CORINTHIANS. 


23 


6  Ilowbeit  we  speak  wisdom  among  them  that  are 
perfect:  yet  not  the  wisdom  of  this  world,  nor  of  the 
princes  of  this  world,  that  come  to  nought: 

7  15ut  we  speak  the  wisdom  of  God  in  a  mystery,  even 
the  hidden  wisdom,  which  God  ordained  before  the  world 
unto  our  glory ; 


6  Howbeit  we  speak  wisdom  among  them  that  are 
full-grown:  yet  a  wiBdom  Dot  of  tins  i  world,  oor  of 

the  rulers  of  this  '  world,  who  are  coming  to  nought : 

7  but  we  speak  God's  wisdom  in  a  mystery,  even  the 
wisdom  that  hath  been  hidden,  which  God  foreor- 


1  Or.  age,  aud  so  in  ver.  7,  8 ;   but  not  in  ver.  12. 


and  not  by  human  wisdom,  that  it  has  its 
ground  in  the  former.  In  the  wisdom — in 
the  power — the  preposition  here  does  not 
denote  the  object  of  faith,  but  its  ground. 
(See  1  Thess.  1 :  5.)  The  object  of  the  faith  is, 
in  this  connection,  the  gospel  that  Paul 
preached. 

6.  In  this  verse  the  apostle  corrects  any 
such  misapprehension  of  his  words  as  would 
suppose  him  to  have  spoken  of  wisdom  abso- 
lutely, instead  of  the  merely  human  wisdom 
which  is  contrary  to  the  gospel.  We  speak. 
The  subject  of  the  verb  is  not  the  apostle  alone 
— the  plural  of  authorship — but  the  apostle 
and  the  class  of  Christian  teachers  to  which 
he  belonged.  He  enunciates  in  this  paragraph 
the  general  principle  that  governs  them;  and 
in  the  next  chapter,  he  applies  it  to  himself. 
Wisdom  among  them  that  are  perfect. 
This  is  sometimes  supposed  to  denote  that 
which  is  accounted  wisdom  among  them. 
But  the  expression  does  not  suit  this  mean- 
ing, which  is  expressed  more  definitely — viz., 
t/int  which  is  wisdom  among  the  perfect. 
Moreover,  this  would  make  no  distinction 
between  the  different  classes  among  whom 
Paul  preached  the  gospel,  to  each  of  which 
he  adapted  his  preaching,  whereas  there  is 
plam'y  contrast  intended  between  the  'per- 
fect' here,  and  'the  babes  in  Christ,'  3:  1, 
and  between  the  wisdom  here,  and  the  milk 
there.  Perfect.  This  word  is  used  to  denote 
that  which  is  full-grown,  mature  ;  among  men, 
adults.  It  is  used  in  the  New  Testament  to 
denote  mature,  intelligent  Christians,  able  to 
understand  the  more  advanced  doctrines  of 
the  gospel,  and  is  opposed  to  infants,  who 
have  no  capacity  except  for  the  beginning  of 
Christian  doctrine.  (Cf.  14:  20;  Eph.  4:  18; 
Heb.  5:  14).  The  last  passage  designates  this 
class  aptly  as  "those  who  have  their  faculties 
trained  on  account  of  use  for  discerning  be- 
tween good  and  evil,"  and  says  that  "solid 
food  belongs  to  them."  The  term,  therefore, 
does  not  denote  absolute  perfection,  but  simply 
maturity.  This  world — should  be,  this  age 
in   both   clauses.     (.See  1:  20,   .Note).      The 


wisdom — should  be,  a  wisdom.  Princes — 
in  Rev.  Ver.,  rulers — is  sometimes  explained 
in  the  more  general  sense  of  leaders — those, 
for  instance,  who  are  pre-eminent  in  birth 
and  wisdom,  as  well  as  those  who  actu- 
ally rule  by  the  exercise  of  power.  (See 
Grimm's  Lexicon,  etc.).  And  this  certainly 
seems  more  natural  where  wisdom  is  the 
quality  spoken  of.  But  the  word  does  not 
have  this  meaning  elsewhere;  and  the  cru- 
cifixion (ver.  s)  certainly  belonged  to  the 
'princes'  or  rulers,  not  to  mere  leaders. 
That  come  to  nought.  This  statement 
about  the  rulers  is  evidently  intended  to 
invalidate  their  wisdom,  which  should  guide 
us  in  determining  its  meaning.  For  this 
purpose,  the  mere  fact  that  they  come  to 
an  end  in  death,  is  not  of  much  weight. 
Nor  is  the  loss  of  their  power  much  more 
relevant,  unless  we  mean  by  that  a  grad- 
ual undermining  of  their  power  by  the  in- 
fluence of  the  gospel,  which  is  unhistorical, 
or  was  so,  at  least,  at  that  time.  It  is  the 
same  word  that  is  used  in  1 :  28,  in  the  last 
clause  of  the  verse,  where  its  meaning  is  that 
God  brings  the  things  that  are— that  is.  that 
have  sufficient  importance  in  the  eyes  of  men 
to  be  counted  as  really  existent  —  into  the 
condition  of  nothingness,  of  unimportance, 
amounting  to  absolute  non-existence,  that  be- 
longs to  the  things  called  there  'things  that 
are  not.'  This  meaning  is  appropriate  here 
— viz.,  that  God  brings  them  to  nothingness 
by  making  their  power  and  wisdom  unavail- 
ing for  the  true  purposes  of  life. 

7.  This  verse  shows  the  wisdom  which  they 
do  speak  among  the  mature — viz.,  the  divine 
wisdom.  In  a  mystery.  The  meaning  of 
this  word  is  developed  in  what  follows — viz., 
something  hidden  ;  not  inexplicable;  but  un- 
known. It  is  used  in  the  New  Testament 
generally  of  God's  secret  purposes,  which  he- 
come  known  to  men  only  by  revelation  ;  as, 
for  instance,   his   purpose   that  the   Gentiles 

Should  be  fellow-heirs.      (Eph.  3:  3-P;  cf.  also  Rom.  16: 
25seq.;    1  Cor.    15:  51;   Eph.fi:  19:  Col.  1 :  26.  etc.)      Which 

God  ordained — should  be,  fore-ordained,  or 


24 


I.  CORINTHIANS. 


[Ch.  II. 


8  Which  none  of  the  princes  of  this  world  knew:  for 
had  they  known  it,  they  would  not  have  crucified  the 
Lord  of  glory. 

9  But  as  it  is  written,  Eye  hath  not  seen,  nor  ear 
heard,  neither  have  entered  into  the  heart  of  man,  the 
things  which  God  hath  prepared  for  them  love  him. 


8  dained  before  the  worlds  unto  our  glory:  which 
none  of  the  rulers  of  this  world  hath  known:  for 
had  they  known  it,  they  would  not  have  crucified 

9  the  Lord  of  glory:  but  as  it  is  written, 

Things  which  eye  saw  not,  and  ear  heard  not, 
And  which  entered  not  into  the  heart  of  mail. 
Whatsoever  things  God  prepared  for  them  that 
love  him. 


pre-determined.  The  latter  is  the  exact  equiv- 
alent of  the  Greek  word,  which  means  to  fix 
the  hounds,  or  limits,  of  anything;  and  thus 
determine  its  precise  character.  Before  the 
world — should  be,  before  the  ages.  (See  on 
1 :  20. )  Probably  the  ages  of  the  world,  or 
of  creation,  are  meant.  For  our  glory. 
This  word  denotes  the  splendor  and  spiritual 
pomp  of  the  condition  into  which  God  brings 
his  people;  and  is  in  contrast  with  the  com- 
ing to  nought  of  the  rulers  of  this  world. 
Outward  things— such  as  the  brightness  of  the 
sun,  and  the  pomp  of  a  king — are  only  sym- 
bols of  the  real  spiritual  splendor  denoted  by 
it.  The  wisdom  which  the  authorized  teach- 
ers of  Christianity  teach  to  more  advanced 
disciples  is,  according  to  this  verse,  the  divine 
counsel  for  the  glory  of  believers,  determined 
on  before  the  ages  of  creation,  but  hidden  from 
man.  It  is  that  by  which  they  are  brought  to 
glory,  while  the  rulers  of  this  world  come  to 
nought. 

8.  Of  the  princes  of  this  world— should 
be,  the  rulers  of  this  age.  The  language  is 
the  same  as  in  ver.  6.  This  wisdom  is  not 
only  not  that  of  these  rulers,  as  in  ver.  6,  but 
they  did  not  even  know  it.  The  statement  is 
an  advance,  also,  on  that  of  ver.  7,  showing 
that  this  wisdom  was  hidden,  not  only  from 
men  in  general,  but  from  their  rulers.  For 
had  they  known  it— i.  e.,  if  they  had  had 
a  spiritual  knowledge  that  put  them  in  sym- 
pathy with  it.  Ver.  14  shows  that  it  is  only 
the  spiritual  world  that  can  have  a  true  knowl- 
edge of  these  things.  They  would  not  have 
crucified  the  Lord  of  glory.  Christ  is  the 
beginning  and  end  of  this  divine  wisdom  for 
the  glory  of  the  believer;  and  if  the  rulers 
had  had  spiritual  knowledge  of  that  wisdom, 
they  would  not  have  crucified  him.  'The 
Lord  of  glory.'  This  differs  from  the  ordi- 
nary genitive  of  characteristic  quality,  mean- 
ing simply  glorious  Lord,  as  it  does  not  denote 
that  the  general  attribute  of  glory  belongs  to 
Christ,  but  the  glory  which  he  had  with  the 
Father,  and  to  which  he  returned  after  his 


earthly  life.     (Cf.  John  17:    5,  22,  24;   1  Tim. 
3:  16,  etc.) 

9.  As  it  is  written.  These  words  are  gen- 
erally used  to  introduce  quotations  from  the 
Old  Testament.  But  it  is  difficult  to  find  any 
passage  to  which  this  quotation  bears  anything 
more  than  a  superficial  resemblance.  The 
general  reference  is  to  Isa.  64:  4,  which  is 
translated  in  our  version  substantially  as  Paul 
quotes  it  here.  But  it  is  now  translated  with 
general  consent  "  from  of  old,  men  have  not 
heard,  nor  perceived,  nor  hath  eye  seen  a 
God  beside  thee,  who  acteth  in  behalf  of  him 
who  waiteth  for  him."  See  the  Revised  Eng- 
lish Bible  of  Eyre  and  Spottiswoode,  and  Re- 
vised Version.  This  is  evidently  different 
from  the  thought  of  our  passage.  While  the 
prophet  declares  that  men  have  never  seen  a 
God  except  Jehovah,  who  interposes  for  his 
people,  the  apostle's  thought  is  that  men  did 
not  see  God's  preparations  for  his  people's 
glory,  they  being  secret  and  hidden.  "  No 
works  like  our  God's,"  says  one;  "not  these 
works  of  God,"  says  the  other.  And  the  dif- 
ference is  essential,  while  the  resemblance  is 
superficial.  Others  refer  this  to  Isa.  52:  15: 
"for  they  see  what  has  not  been  told  them, 
and  discover  what  they  have  not  heard." 
This  is  given  as  the  reason  why  the  kings  shut 
their  mouths  in  astonishment  at  the  once 
lowly,  now  glorified  servant  of  Jehovah,  viz., 
that  the  change  is  beyond  what  they  ever 
heard.  But  the  things  spoken  of  by  the  prophet 
and  the  apostle  are  again  essentially  differ- 
ent. Other  explanations,  such  as  a  lost  book 
of  the  Old  Testament,  etc.,  are  purely  conjec- 
tual.  On  the  whole,  it  seems  best  to  consider 
this  as  merely  a  loose  quotation  of  language 
for  the  purpose  of  expression,  and  not  intend- 
ed at  all  to  serve  the  purpose  of  confirming 
the  apostle's  statement  by  an  Old  Testament 
quotation.  He  remembers  this  striking  lan- 
guage as  exactly  adapted, to  his  thought,  and 
uses  it  simply  for  this  purpose.  For  a  similar 
passage,  see  Rom.  10:  6-8.  Eye  hath  not 
seen, etc. — should  be,  things  which  eyedid  not 


Ch.  II.] 


I.  CORINTHIANS. 


25 


10  But  God  hath  revealed  them  unto  us  by  his  Spirit; 
for  the  Spirit  searcheth  all  things,  yea,  the  deep  things 
of  God. 

11  For  what  man  knoweth  the  things  of  a  man,  save 
the  spirit  of  man  which  is  in  him  ?  even  so  the  things  of 
God  knoweth  no  man,  but  the  Spirit  of  God. 


10  'But  unto  us  God  revealed  -Ifiem  through  the 
Spirit:  for  tint  Spirit  searcheth  all  things,  yea,  t be 

11  deep  things  of  God.  For  who  among  men  knoweth 
the  things  of  a  man,  save  t lie  spirit  of  the  man, Which 
is  in  him?  even  so  the  things  ol  God  none  knoweth, 


1  Some  ancient  authorities  read,  For 2  Or,  It. 


see,  and  ear  did  not  hear,  and  did  not  enter 
into  the  heart  of  man,  which  God  prepared 
for  those  that  love  him.    It  is  not  an  independ- 
ent statement,  as  in  our  version,  but  a  contin- 
uation of  the  relative  clauses  descriptive  of  the 
wisdom  of  God  in  verses  7  and  8.     This  wis- 
dom, it  says,  consists  of  things  which  eye  did 
not  see,   which  God   prepared  for  those  that 
love  him.    What  are  these  things  unknown  to 
men,  prepared  by  God  for  his  people?     Some 
think  that  the  glories  of  the  future  kingdom 
of  the  Messiah   are  meant.     The  expressions 
which  lead  to  this  view  are  the  phrase  'unto, 
— or,  foi — our  glory,'  (vor.  7,)  and  'things  which 
eye  did  not  see,  etc.,  (ver.  9.)  But  the  glory  is  not 
necessarily  that  of  the  future  state.    (Cf.  John 
17:    22;    2  Cor.  3 :    18;    Rom.  8 :    30.)      And. 
furthermore,  the  'wisdom'  and   the  'glory' 
are  not  identical ;  but  the  wisdom  is  for  the 
glory,  God's  wise  counsel  for  our  glory.    And 
it  may  mean,  therefore,  the  provision  that  God 
makes  here  for  our  future  glory.     Compare 
Eph.  5:  27,  which  speaks  of  the  sanctification 
of  the  church  as  contributing  to  this  object. 
As  for  the  'things  that  eye  did  not  see,'  etc., 
they  are  not  represented  as  remaining  hidden, 
but  as  revealed  by  the  Spirit  of  God  and  taught 
by  the   apostles.     (See  ver.  10.)     But  these 
future  glories  remain  mysteries  in  great  part. 
(Cf.  1  John  3:  2.)    If  we  examine  Heb.  5:  12, 
in  which  the  same  distinction  is  made  between 
the  lower  and  the  higher  stages  of  Christian 
doctrine,  we  find  that  the  rudimentary  things 
are  repentance  and  faith,  baptism,  laying  on  of 
hands,     resurrection,    and     final    judgment. 
These  are  all  teachings  that  belong  evidently 
to  the  very  beginning  of  the  Christian  life. 
They  constitute  the  foundation   of  Christian 
doctrine.    And,  generally  we  may  say,  there- 
fore, that  everything  that  lies  beyond  this,  and 
belongs  to  the  development  of  the  Christian 
life,  is  included  by  the  apostle  in  the  wisdom 
of  which  he  speaks. 

10.  But  God  hath  revealed— should  be 
simply  revealed.  By  his  Spirit — should  be 
by  the  Spirit.     (See  Crit.  Notes.)     Unto  us, 


not  to  Christians  generally.  The  whole  para- 
graph treats  of  truth  delivered  to  the  author- 
ized teachers  of  the  gospel,  and  by  them 
spoken  to  men.  In  ver.  6,  this  particular  class 
of  truths,  called  there  wisdom,  is  limited 
to  mature  Christians,  while  here  it  is  spoken 
of  as  already  revealed  to  'us.'  And  in  ver. 
13,  those  to  whom  it  is  revealed  are  described 
as  inspired  teachers.  And  this  is  evidently 
God's  method  in  the  revelation  of  truth; 
through  a  few  specially  endowed  it  is  given  to 
men  everywhere  and  of  all  times.  The  Spirit 
does  not  reveal  truths  directly  to  the  individ- 
ual Christian.  For,  etc.  This  gives  the  ground 
of  the  preceding  statement,  that  it  is  through 
the  Spirit  that  God  makes  this  revelation.  He 
is  fitted  for  this  work  by  his  universal  knowl- 
edge. Searcheth.  This  same  term  is  used 
of  the  method  of  the  divine  knowledge  in 
Rom.  8:  27;  Rev.  2:  23..  (Cf.  Ps.  139:  1.) 
It  is  of  course  anthropomorphic  in  its  nature, 
and  is  used  when  the  subject  of  knowledge  is, 
humanly  speaking,  profound  and  difficult. 
Yea,  the  deep  things.  Better,  even  the 
depths.  In  this  is  included  everything  per- 
taining to  God,  not  only  his  thoughts,  but  his 
nature.  This  verse  gives  the  other  side  of  this 
divine  wisdom.  Ver.  7-9  describe  it  as  hidden 
from  men ;  this  verse  as  revealed  to  apostolic 
men  by  God's  Spirit. 

11.  For,  etc.,  confirms  from  human  analogy 
the  previous  statement  about  divine  things. 
What  man— literally,  who  among  ment  The 
question  is  equivalent  to  the  negative  state- 
ment 'no  one  knows,  etc'  The  things  of  a 
man— the  spirit  of  man— should  he  of  the 
man,  in  both  cases.  In  John  2:  2-">,  where 
Jesus  is  said  to  know  what  is  in  man,  the 
article  is  also  used;— literally,  what  was  in  the 
man — i.  e.,  what  was  in  the  particular  man 
with  whom  he  was  dealing  at  any  time — and 
the  same  explanation  applies  here.  (See 
Winer,  115.)  The  statement  is  that  the  things 
of  the  man,  his  purposes,  thoughts,  character, 
motives,  etc.,  are  unknown  to  any  one  except 
his  own  spirit— i.  e.,  to  himself.     Which  is  in 


26 


I.  CORINTHIANS. 


[Ch.  II. 


12  Now  we  have  received,  not  the  spirit  of  the  world, 
hut  the  Spirit  which  is  of  God;  that  we  might  kuow  the 
things  that  are  freely  given  to  us  of  God. 

13  Which  things  also  we  speak,  not  in  the  words  which 
man's  wisdom  teacheth,  but  which  the  Holy  Ghost 
teacheth;  comparing  spiritual  things  with  spiritual. 


12  save  the  Spirit  of  God.  But  we  received,  not  the 
spirit  of  the  world,  but  the  spirit  which  is  from 
God;    that  we  might  know  the   things  that   were 

13  freely  given  to  us  of  God.  Which  things  also  we 
speak,  not  in  words  which  man's  wisdom  teacheth, 
but  which  the  Spirit  teacheth:  •combining  spiritual 


1  Or,  interpreting  spiritual  things  to  spiritual  meu. 


him.  This  position  gives  him  a  knowledge  of 
the  things  in  question  that  no  one  outside  can 
have.  Even  so — the  Spirit  of  God  stands  in  a 
relation  to  God  corresponding  to  the  relation 
of  man's  spirit  to  the  man,  and  hy  virtue  of 
this  he  alone  knows  the  things  of  God,  just  as 
the  spirit  of  a  man  alone  knows  the  things 
■belonging  to  him.  In  each,  self-knowledge 
is  predicated  as  the  only  knowledge.  The 
analogy  must  not  be  pushed  too  far,  however, 
as  if  the  Spirit  of  God  and  God  were  co-ex- 
tensive terms,  as  the  corresponding  terms  are, 
substantially,  in  man.  (See  Matt.  11:  27.) 
The  point  of  the  analogy  is  evident]}7  this 
self-knowledge,  and  in  both  cases  the  contrast 
is  between  the  spirit  within  and  anything  out- 
side. Knoweth  no  man — should  be,  no  one. 
12.  This  verse  contains  the  minor  premise 
of  the  argument  for  the  first  clause  of  ver.  10, 
viz.,  that  God  revealed  these  things  to  the 
apostles  by  bis  Spirit.  The  major  premise  is 
in  the  second  clause  of  ver.  10,  and  the  entire 
argument  is — God  reveals  them  to  us  by  his 
Spirit;  for  the  Spirit  knows  all  things,  and  we 
have  that  Spirit.  Now  we  — better,  and  we. 
Have  received — should  be,  received.  Not 
the  spirit  of  the  world.  This  has  been 
taken  to  mean  the  disposition  and  way  of 
thinking  that  prevails  in  the  world.  But  this 
presents  no  proper  contrast  to  the  personal 
Spirit  of  God.  And  an  examination  of  such 
passages  as  2  Cor.  4:4;  Eph.  2:  2;  6:  11,  12 
(of.  John  12:  31 ;  1  John  4:3;  5:  19),  shows 
that  the  apostle's  doctrine  contains  the  repre- 
sentation of  a  personal  evil  spirit,  a  god  of  this 
world,  a  spirit  working  in  the  children  of  dis- 
obedience, which  does  suit  the  demands  of  this 
passage.  This  evil  spirit  is  called  here  'the 
spirit  of  the  world,'  because  he  rules  the  world 
and  has  his  field  of  operations  in  it.  This 
negative  description  of  what  they  received  is 
introduced  here,  in  order  to  make  the  contrast 
between  them  and  tbe  ignorant  world  with  its 
rulers.  (See  ver.  6,  8.)  Had  they  received 
this,  they,  as  well  as  the  world,  would  bave 
remained  without  knowledge  of  these  divine 
things,  as  it  is  by  the  work  of  this  spirit  in 


blinding  the  minds  of  unbelievers  tbat  the 
world  becomes  unable  to  know  the  things  of 
God.  The  Spirit  which  is  of  God— liter- 
ally, from  God.  The  Spirit  of  God  is  here 
called  'the  Spirit  from  God,'  in  order  to  call 
attention  to  the  source  from  which  we  receive 
him.  Moreover,  tbe  preposition  denotes  that 
he  comes  out  from  God,  not  merely  from  bis 
presence,  but  from  within  God,  where  he  be- 
longs. That  we  might  know,  etc. — denotes 
the  divine  purpose  in  giving  them  this  Spirit. 
The  things  known  correspond  to  the  Spirit 
received.  If  that  had  been  the  spirit  of  the 
world,  those  receiving  it  would  have  known 
worldly  things.  God's  Spirit  is  given  them 
that  they  may  know  the  things  of  God. 
Freely  given.  This  verb  is  derived  from  the 
noun  meaning  grace  or  favor  (see  on  1 :  3),  and 
its  primary  meaning  is  to  show  favor,  then  to 
do  or  give  anything  as  a  favor.  The  parti- 
ciple, which  is  in  the  past  tense,  denotes  most 
naturally  things  which  were  already  given, 
though  it  may  be  used  proleptically  of  things 
to  be  given  in  the  future,  but  so  surely,  that 
they  may  be  looked  on  as  already  given.  We 
have  already  seen  that  this  most  natural  mean- 
ing is  preferable  on  other  grounds.  (See  on 
ver.  9. ) 

13.  Which  things  also  we  speak — speak 
as  well  as  know — not  in  the  words  which 
man's  wisdom  teacheth,  etc.  —  literally,  not 
in  words  taught  by  human  wisdom,  but  in 
those,  taught  by  the  Spirit.  (See  Crit.  Notes.) 
'Words'  is  too  general  in  its  meaning  to  be 
pressed  into  the  service  of  any  theory  of  in- 
spiration. In  this  statement  the  apostle  returns 
to  the  subject  of  his  manner  of  preaching  the 
gospel,  and  the  first  part  of  it  corresponds  to 
what  he  has  said  before,  viz.,  that  it  is  not 
according  to  superiority  of  word  or  wisdom, 
not  in  persuasive  words  of  wisdom.  In  the 
second  part,  he  advances  to  the  positive  state- 
ment that  he  and  the  other  apostles  speak  the 
things  revealed  by  the  Spirit  in  words  taught 
by  the  Spirit,  thus  combining  spiritual  things 
with  spiritual.  This  Spirit  he  has  already 
shown  to  be  the  Spirit  of  the  divine  wisdom 


Ch.  II.] 


I.  CORINTHIAN'S. 


27 


14  But  the  natural  man  receiveth  not  the  things  of 
the  Spirit  of  God;  for  they  are  foolishness  unto  him; 
neither  tan  he  know  t/iem,'beca\ise  they  are  spiritually 
discerned. 


14  things  with  spiritual  in, nix.  Now  the  '  natural  man 
receiveth  not  the  tilings  of  the  Si.irit  of  God:  for 
they  are  foolishness  unto  him  ;  ami  he  cannot  know 


1  Or,  unepiritual.    Or.  psychical. 


(cf.  ver.  7,  10,  11,  12),  and  the  contrast  is  thus 
between  the  words  of  human  wisdom  and 
those  of  divine  wisdom.  Comparing  spir- 
itual things  with  spiritual.  The  participle 
in  this  clause  has  been  explained  in  various 
ways.  Our  version  translates  it  'comparing,' 
which  is  one  of  the  meanings  of  the  word,  but 
is  inapposite.  Others  translate  it  explain- 
ing, either  'explaining  spiritual  things  by 
spiritual,'  or  'explaining  spiritual  things  to 
spiritual  men.'  But  this  is  a  doubtful  mean- 
ing of  the  word,  and  the  first  application  of 
it  here  is  inapposite.  Combining  spiritual 
tilings  with  spiritual,  gives  the  proper  mean- 
ing of  the  word,  and  answers  exactly  to  the 
apostle's  thought.  He  represents  himself  as 
using  words  taught  by  the  Spirit  to  express 
truths  revealed  by  the  Spirit,  and  this  he  vin- 
dicates as  putting  together  things  that  belong 
together,  spiritual  words  and  spiritual  truths, 
instead  of  combining  things  mutually  distinc- 
tive.    (Seel:  17.) 

14.  But  the  natural  man,  etc.  With  this 
verse,  the  apostle  takes  up  another  theme.  He 
has  spoken  of  the  way  in  which  this  wisdom 
of  God  is  revealed,  and  taught  by  those  to 
whom  it  is  revealed.  Now  he  shows  how 
it  is  received.  The  natural  man — liter- 
ally, the  psychical  man;  from  the  Greek 
word  meaning  soul.  The  Greek  words  for 
soul  and  spirit  coincide  in  some  of  their 
uses,  and  differ  in  others,  as  in  our  language. 
The  former  denotes  the  life  of  men  and  ani- 
mals, then  the  seat  of  that  life,  then  the  entire 
spiritual  part  of  man,  as  opposed  to  the  bodily 
part,  and  then  the  man  himself.  The  word 
for  spirit  corresponds  with  this  in  denoting  the 
seat  of  the  life  and  the  spiritual  part  of  man  ; 
but  it  is  never  used  of  animals;  and,  on  the 
other  hand,  it  is  used  of  the  Spirit  of  God,  as 
the  other  seldom  is.  (See  Matt.  12:  18;  Heb. 
10  :  38.)  Spirit  is  thus  the  higher  word  of  the 
two,  and  it  is  used,  therefore,  to  denote  the 
spiritual  nature  of  man,  as  changed  by  the 
Holy  Spirit.  Soul  is  not  used  to  denote  the 
unrenewed  spirit,  belonging  to  the  natural 
man,  in  opposition  to  spirit,  unless  in  ch.  15: 
45.       But  this  adjective,  psychical,    derived 


from  it,  is  always  used  in  the  New  Testa- 
ment, with  an  expressed  or  implied  contrast 
to  the  word  spiritual,  derived  from  the  other 
word.  (See  ch.  15:  44,  45;  James  3:  15; 
JudelO.)  The  moral  quality  of  the  word  is 
distinctly  brought  out  in  the  two  passages 
from  James  and  Jude.  The  meaning  in  this 
passage,  then,  is  a  man  characterized  by  the 
psyche,  the  natural  soul  of  man  ;  and  it  is  con- 
trasted with  the  man  who  has  the  Spirit— i.  e., 
here,  the  Holy  Spirit.  Receiveth  not— may 
denote  either  man's  incapacity  or  unwilling- 
ness to  receive  them.  The  New  Testament 
usage  is  uniform  in  favor  of  the  latter  mean- 
ing, and  the  statement  is,  therefore,  that  the 
natural  man  refuses — rejects  the  things  of  the 
Spirit  of  God.  For  they  are  foolishness 
unto  him.  (Cf.  1:  18,  21,  23,  25.)  Neither 
can  he  know  them.  This  is  to  be  connected 
immediately  with  the  preceding  statement  as 
a  part  of  the  reason  why  the  natural  man 
rejects  these  things.  The  knowledge  that  is 
meant  here  is  the  true  spiritual  knowledge, 
which  belongs  only  to  the  mind  that  has  been 
put  into  sympathy  with  divine  things.  (See 
onl:  21.)  Because  they  are  spiritually 
discerned.  This  gives  the  reason  for  both 
the  preceding  statements,  which  should  be 
separated  by  only  a  comma,  in  order  to  indi- 
cate their  common  relation  to  the  first  state- 
ment of  the  verse,  and  also  to  this,  which  is 
intended  to  explain  and  prove  them  both. 
The  word  translated  'discerned'  here,  is  the 
same  as  the  word  for  'judgeth'  and  'judged' 
in  the  next  verse.  Neither  translation  con- 
veys the  exact  sense  of  the  original,  which 
means  to  examine  or  investigate.  (Cf.  Acts 
4:  9;  17:  11,  etc.)  This  examination  which 
leads  to  the  right  knowledge  of  divine  things, 
is  only  spiritually  performed.  This  meaning 
is  better  in  this  passage  because  it  is  the  un- 
derstanding, rather  than  the  estimation,  of 
these  things — a  matter  for  inquiry,  rather  than 
judgment,  that  is  here  spoken  of.  Spiritually, 
means  after  the  manner  of  the  Holy  Spirit,  as 
distinguished  from  the  natural  human  soul, 
which  characterizes  the  'natural  man'  of  the 
first  part  of  the  verse.     It  is  only  as  the  mind 


28 


I.  CORINTHIANS. 


Ch.  III. 


15  But  he  that  is  spiritual  judgeth  all  things,  yet  he 
himself  is  judged  of  no  man. 

16  For  who  hath  known  the  mind  of  the  Lord,  that 
he  may  instruct  him  ?    But  we  have  the  mind  of  Christ. 


15  them,  because  they  are  spiritually  •judged.  But  he 
that  is  spiritual  2judgeth  all  things,  and  he  himself 

16  is  i judged  of  no  man.  For  who  hath  known  the 
mind  of  the  Lord,  that  he  should  instruct  him?  But 
we  have  the  mind  of  Christ. 


CHAPTER   III. 


AND  I,  brethren,  could  not  speak  unto  you  as  unto 
spiritual,  but  as  unto  carnal,  even  as  unto  babes  in 
Christ. 


1      And  I,  brethren,  could  not  speak  unto  you  as 
unto  spiritual,  but  as  unto  carnal,  as  unto  babes 


1  Or,  examined 2  Or.  examineth. 


is  guided  and  possessed  by  the  Spirit.of  God 
that  the  things  of  God  are  searched  out. 

15.  But  he  that  is  spiritual — that  is,  the 
man  who  has  the  Spirit  of  God,  and  is  so  ren- 
dered like  him.  Judgeth— is  judged.  See  on 
verse  14.  All  things.  This  statement  is  uni- 
versal. The  spiritual  nature  and  endowment 
of  the  Christian  give  him  a  position  from  which 
he  looks  out  intelligently  on  every  thing.  The 
true  nature  of  man,  the  natural  constitution 
of  things,  the  wise  conduct  of  affairs — for  all 
these  his  spiritual  nature  gives  him  insight 
and  understanding.  But  he  himself  is 
judged  of  no  man— better,  by  no  man.  The 
man  himself  belongs  to  the  things  of  the 
Spirit  of  God  (ver.  u),  which  cannot  be  known 
by  the  natural  man.  And  so  the  same  things 
which  makes  other  matters  comprehensible 
to  him,  makes  him  incomprehensible  to 
others.  The  spiritual  man  remains  a  riddle 
to  the  natural  man. 

16.  For  who  hath  known  the  mind  of 
the  Lord,  etc.  This  is  a  quotation  from  the 
Septuagint  of  Isaiah  40:  13.  In  the  original, 
it  reads,  Who  measured  (or,  weighed)  the  Spirit 
of  Jehovah  ?  the  verb  being  the  same  as  in  the 
question,  Who  meted  out  heaven  with  his 
span?  (ver.  12).  As  the  quotation  is  used  by 
Paul,  there  is  more  emphasis  placed  on  the 
knowing  than  on  the  directing  of  the  mind  of 
Jehovah,  although  in  the  original  the  knowl- 
edge is  subordinate  to  the  other.  The  Lord. 
The  substitution  of  Christ  for  '  Lord'  in  the 
last  clause  of  the  verse  shows  that  Paul  uses 
the  quotation  as  referring  to  him,  though  in 
the  original  'Jehovah'  is  the  word  used. 
That  he  may  instruct  him  —  literally,  who 
will  instruct  him,  though  the  relative  clause 
denotes  the  purpose  to  be  accomplished  by  the 
knowledge.  But  we  have  the  mind  of 
Christ.  This  is  the  minor  premise  in  the 
apostle's  argument.  The  entire  argument  is, 
A<>  one  knows  the  mind  of  the  Lord  or  of 
Christ;  we  have  that  mind;  therefore  no  one 


knows  us.  The  verse,  as  a  whole,  therefore, 
proves  the  statement  of  the  last  clause  of  ver. 
15.  The  statement  that  we  have  the  mind  of 
Christ  means  that  we  have  his  thoughts  and 
purposes,  through  the  indwelling  of  his  Spirit. 

CRITICAL  NOTES.  — CHAPTER  II. 

4.  Man1  s,  in  the  phrase  man's  ivisdom, 
is  found  in  XCACL,  etc.,  two  Mss.  of  the  Vulg 
cop  syrP,  etc.  ;  it  is  omitted  by  L.  T.  Tr.,  on 
the  authority  of  X*BDE,  etc.  it  three  Mss.  of 
the  vulg   syrsch   sah,  etc. 

10.  His  Spirit  is  found  in  XCDEF,  etc.  it 
vulg  syratr  sah,  etc.  The  Spirit  is  the  reading 
of  L.  T.  Tr.,  on  the  authority  of  XABC.  cop, 
etc. 

13.  Holy  before  spirit  is  to  be  omitted,  on 
the  authority  of  KABC,  etc.,  it  vulg  syrsch 
cop,  etc. 

ANALYSIS. 

Application  to  his  own  teaching  of  the  Cor- 
inthians of  the  principle  that  the  carnal  mind 
does  not  receive  spiritual  things,  nor  the  im- 
mature mind  solid  food.  1-4.  Argument 
against  the  dissensions  by  which  they  are 
kept  in  a  carnal  state,  on  the  ground  that 
Paul  and  Apollos,  over  whom  they  are  fight- 
ing, are  not  leaders,  but  servants  of  God,  and 
comparatively  nothing.  5-7,  and  are  one. 
8.  Relations  to  God's  building  of  the  different 
builders,  and  their  responsibility  for  the  kind 
of  materials  that  they  put  into  it.  9-15. 
Punishment  of  him  who  destroys  this  temple. 
16, 17.  Warning  against  the  false  assumption 
of  wisdom  which  leads  to  party  strife  among 
them.  Such  wisdom  is  foolishness  with  God. 
18-20.  Boasting  in  men  improper  in  those 
who  possess  all  things,  and  who  belong  to 
Christ,  who  belongs  to  God. 


Ch.  3.  The  chapter  begins  with  an  appli- 
cation of  the  preceding  statements  in  regard 
to  grades  of  religious  truth  to  the  relations  of 


Ch.  III.] 


I.  CORINTHIANS. 


29 


2  I  have  fed  you  with  milk,  and  not  with  meat;  for 
hitherto  ye  were  not  able  to  bear  it,  neither  yet  now  are 
ye  able. 

3  For  ye  are  yet  carnal ;  for  whereas  there  is  among 
you  envying,  and  strife,  and  divisions,  are  ye  not  carnal, 
and  walk  as  men  '.' 

4  For  while  one  saith,  I  am  of  Paul ;  and  another,  I 
am  of  Apollos ;  are  ye  not  carnal  ? 


2  in   Christ.    I  fed  you  with  milk,  not  with  meat; 
for  ye  were  not  yet  able  to  bear  U:  nay,  uot  even 

3  now  are  ye  able;  for  ye  are  yet  carnal :  lor  whereas 
there  is  anion;.:  you  jealousy  and  strife,  are  ye  not 

4  carnal,  and  walk  after  the  manner  of  men''     For 
when  one  saith,  I  am  of  Paul ;  and  another,  I  am  of 


Paul  to  the  Corinthian  Church,  and  proceeds 
with  a  general  discussion  of  the  true  position 
of  teachers  in  the  church. 

1.  And  I.  The  pronoun  is  emphatic,  bring- 
ing out  the  application  to  himself  of  the  prin- 
ciple stated  in  2:  6.     There  he  has  spoken  of 
a  wisdom  for  the  mature,  distinguished  from 
the  simple  preaching  of  Christ  crucilied(ver.  2), 
and  now    he    shows    why   it   is   that  he    had 
preached  to  them  so  far  the  latter,  instead  of 
the  former.    Unto  spiritual — unto  carnal. 
The  relation  of  these  words  to  the  pronoun  you 
is  better  expressed  by   the  omission   of   the 
preposition.     'Spiritual'   as  in  2:  15,  means 
those  who  have  the   Holy  Spirit,    and    thus 
partake  of  his  nature  ;   '  carnal'  is  the  equiv- 
alent of  'natural'   in  2:  14,  designating  the 
same    class,    but    in    a    different    way.       It 
comes    from    the    word    meaning  flesh,    on 
which  see  on  1 :  26.     Here  it  denotes,  not  the 
natural  man  simply,  but  the  sinful  man;  just 
nsjiesh  is  used  so  frequently  in  the  New  Tes- 
tament, and  specially  by  Paul,  to  denote  man's 
sinful  nature.     In   the  history  of  the  word, 
however,    probably    'natural'    precedes    the 
meaning  'sinful,'  which  becomes  the  meaning 
after  it  has  been  decided  that  human  nature 
is  sinful  instead  of  holy.    (See  Art.  on  the  use 
of  <raP£  in  "Bib.  Sac."  1875,  p.  36  seq.)   Babes, 
literally,  infants.       This   word  is   contrasted 
with  'perfect'  (mature)  of  2:  6,  and  denotes 
beginners,  those  in  the  first  stages  of  Christian 
experience.     On  this  contrast,  cf.  Eph.  4:  14; 
Heb.  5:   12,  13.     It  is  to  be  noticed  that  this 
term   'infants  in  Christ,'   makes  it  necessary 
to  take  the  preceding  designations  '  not  spirit- 
ual' and  'carnal'  in  a  modified,  comparative 
sense,  which  is  already  apparent  from  all  that 
he  has  previously  said  of  them.  Only  compara- 
tively were  they  carnal;  a  term  which  is  ordi- 
narily  used   of  those   completely   under  the 
dominion  of  the  flesh.     The  New  Testament 
represents  the  renewed  man  as  one  in  whom 
a  new  principle   of  righteousness    has    been 
introduced  by  the  side  of  the  old  sinful  ele- 
ment, and  his  growth  consists  in  the  gradual 
extirpation  of  the  old  by  the  new,   of   the 


fleshly  by  the  spiritual  principle.  The  Corin- 
thian Christians  are  represented  as  yet  in  the 
first  stages  of  this  growth,  and  therefore  com- 
paratively carnal.  The  comparison,  however, 
is  not  between  the  two  principles,  as  if  the 
carnal  principle  predominated,  since  the  New 
Testament  does  not  represent  this  as  the 
case  in  any  stage  of  the  Christian  life;  but 
between  their  present  state  and  the  advanced 
stage  of  Christian  growth.  Compared  with 
the  latter,  they  are  still  carnal. 

2.  I  have  fed  you,  etc.— literally,  I  gave 
you  milk  to  drink,  not  food.  (See  Crit.  Notes.) 
The  word  translated  meat,  means  something 
to  be  eaten,  not  drunk.  By  these  contrasted 
terms  Paul  represents  rudimentary  and  ad- 
vanced Christian  truth.  Ye  were  not  able 
to  bear  it — the  italicized  words  in  ourversion 
are  superfluous.  The  verb  to  be  able  is  used 
absolutely  in  all  stages  of  the  Greek  language. 
As  Winer  expresses  it,  it  has  in  itself  a  com- 
plete notion,  viz.,  to  be  able,  to  be  strong,  and 
that  is  the  meaning  here.  (See  Winer,  594. 
Grimm's  Lexicon.)  The  Corinthian  Chris- 
tians were  not  yet  strong;  and  so  he  fed  them 
with  milk,  not  with  tbe  solid  food  adapted  to 
a  period  of  strength.  Neither— should  be,  but 
not  even.  (See  Crit.  Notes.)  The  apostle  dis- 
tinguishes here  between  the  first  time  that  he 
preached  to  them  and  now,  when  they  are 
still  weak  as  at  the  beginning. 

3.  For,  etc.  Gives  the  proof  of  their  weak- 
ness, viz.,  that  they  are  carnal.  For  where- 
as, etc. ;  they  are  still  carnal,  for  there  are 
among  them  carnal  things.  And  divisions, 
is  to  be  omitted.  (See  Crit.  Notes.)  As  men, 
— literally,  after  the  manner  of  man.  This 
assumes  the  sinful  nature  of  mar.,  so  that  the 
men  who  work  righteousness  become  excep- 
tions and  are  separated  from  the  race.  Envy- 
ing and  strife.  (Cf.  2  Cor.  12:  20;  Gal.  5: 
20,  etc.) 

4.  While  one  saith  —  literally,  whenever 
any  one  says,  I  am  of  Paul,  etc.  The  apostle 
takes  up  again  here  the  matter  of  party-divis- 
ions among  them.  He  has  been  discussing 
the  particular  matter  in  dispute  between  the 


30 


I.  CORINTHIANS. 


[Ch.  III. 


5  Who  then  is  Paul,  and  who  is  Apollos,  but  minis- 
ters by  whom  ye  believed,  even  as  the  Lord  gave  to 
every  man? 

i;  1  have  planted,  Apollos  watered ;  but  God  gave  the 
iucrea.se. 

7  So  then  neither  is  he  that  planteth  any  thing, 
neither  he  that  watereth;  but  God  that  giveth  the 
increase. 


5  Apollos;  are  ye  not  men?  What  then  is  Apollos? 
and  what  is  Paul  ?    Ministers  through  whom  ye  be- 

6  lieved;  and  each  as  the  Lord  gave  to  him.    I  planted, 

7  Apollos  watered;  but  God  gave  the  increase.  So 
then  neither  is  he  that  planteth  anything,  neither 
he  that  watereth;  but  God  who  giveth  the  increase. 


party  of  Paul  and  Apollos,  (t :  n ;  s :  s),  and  now 
he  returns  to  the  general  subject  of  the  divis- 
ions themselves.  Only  two  of  the  parties 
mentioned  in  1 :  12,  are  introduced  here ;  these 
being  taken  as  representative.  (See  on  4  :  6.) 
Are  ye  not  carnal  ? — should  be,  are  ye  not 
men?  (See  Crit.  Notes.)  The  assumption  is 
here,  as  in  verse  3,  that  the  race  as  such  is 
sinful. 

5.  Who  then  is  Paul,  and  who  is  Apol- 
los? Should  read  probably,  What  then  is 
Apollos,  and  what  is  Paul  ?  The  order  of  the 
questions  is  reversed,  and  the  question  asked 
in  regard  to  both  is  what,  not  '  who.'  This 
form  of  the  question  corresponds  better  to  the 
answer  given,  which  has  to  do  with  their 
office  or  position,  not  with  their  personal 
identity.  But  ministers  by  whom.  But  is 
to  be  omitted  probably,  (see  Crit.  Notes),  so 
that  the  question  ends  with  the  word  Apollos, 
(Paul) ;  and  the  phrase  '  ministers  by  whom, 
etc.,'  is  the  answer  to  it.  '  By  whom  '  is  better 
translated  through  whom,  denoting  the  agents 
in  procuring  their  belief.  '  Ministers,'  literally, 
servants,  the  original  and  proper  meaning  of 
our  word  minister.  The  Geeek  word  used 
here  is  the  original  of  our  word  deacon.  It  is 
used  in  the  New  Testament  of  '  servants,' 
John  2:  5,  etc.;  of  the  servants  of  Christ, 
John  12:  26;  1  Thess.  3:  2,  etc.;  and  of  the 
particular  class  of  the  latter  called  deacons. 
Phil.  1:  1;  1  Tim.  3:  8,  etc.  The  entire  ex- 
pression, 'Servants  through  whom  ye  be- 
lieved,' is  chosen  and  intended  to  denote  the 
subordinate  and  instrumental  relation  which 
Paul  and  Apollos  had  to  their  conversion. 
Even  as  the  Lord  gave  to  every  man,  or, 
each.  There  is  some  doubt  whether  'each' 
here  refers  to  those  who  believe,  or  to  those 
through  whom  they  believe.  If  the  former, 
then  it  means  that  the  faith,  or  the  power  to 
believe,  is  the  gift  of  God;  if  the  latter,  then 
it  means  that  their  success  in  making  men 
believe  is  his  gift.  The  development  of  the 
thought  in  the  next  verse  shows  that  it  is  the 
faith  itself  that  is  given,  and  that  'each' 
therefore  denotes  the  believer.     The  Lord,  is 


here  in  contrast  with  the  'servants'  in  the 
preceding  clause.  They  are  servants  through 
whom  they  believe;  he  is  the  Lord,  or  master, 
whose  gift  the  faith  is.  The  argument,  there- 
fore, against  their  making  Paul  and  Apollos 
their  masters,  as  they  do  when  they  say,  '  I 
am  of  Paul,  etc.,'  is  that  they  are  not  masters, 
but  servants.  These  men  occupy  a  subordi- 
nate position,  and  have  only  a  secondary, 
instrumental  relation  to  their  conversion. 
God  is  their  Master,  and  the  real  cause  of 
their  conversion.  'The  Lord'  is  here  used  of 
God,  as  the  development  of  the  thought  in 
verses  6-9  shows. 

6.  I  have  planted,  Apollos  watered. 
"What  is  the  object  of  these  verbs?  Some 
have  supposed  that  the  object  is  personal,  and 
that  the  figure  represents  the  Corinthian 
Christians  as  plants,  planted  by  Paul,  and 
watered  by  Apollos,  but  made  to  live  and 
grow  by  God.  But  this  view  is  set  aside  by 
the  explanation  of  the  figure  in  ver.  9,  where 
they  are  called  not  the  plants,  but  the  field  of 
God,  (Com.  Ver.,  husbandry),  in  which  the 
plants  grow.  The  proper  object  is  to  be  sup- 
plied from  the  preceding  verse,  of  which  this 
is  the  development.  There  Paul  and  Apollos 
are  represented  as  having  an  instrumental 
part  in  producing  the  faith  of  the  Corinthians, 
God  being  the  real  cause  of  that  faith.  And 
in  this  verse,  which  describes  more  particu- 
larly the  exact  part  which  each  had  in  this 
work,  Paul  is  said  to  have  planted,  and 
Apollos  to  have  watered  that  faith.  But 
God  gave  the  increase.  Should  be,  God 
caused  it  to  grow.  The  verb  is  transitive, 
and  has  for  its  object  the  same  as  the  preced- 
ing verbs.  The  whole  is  a  figurative  repre- 
sentation of  the  fact  that  Paul  was  the  means 
of  producing,  and  Apollos  of  increasing  and 
developing,  the  faith;  but  God  was  the  real 
power  in  both  processes. 

7.  So  then,  etc.  This  verse  gives  the  infer- 
ence from  the  preceding  statement,  which 
shows  its  bearing  on  the  apostle's  argument. 
Is  .  .  .  anything.  This  expression,  in  the 
Greek  and    Latin,  just  as  in  the    English, 


Ch.  III.] 


I.  CORINTHIANS. 


31 


8  Now  he  that  planteth  and  he  that  watereth  are  one; 
and  every  man  shall  reeeive  his  own  reward  according 
to  his  own  lahour. 

y  For  we  are  labourers  together  with  God ;  ye  are 
God's  husbandry,  ye  urn  God's  building. 

10  According  to  the  ^raceof  God  which  is  given  unto 
me,  as  a  wise  masterbuilder,  1  have  laid  the  foundation, 
and  another  buildeth  thereon.  But  let  every  man  take 
heed  how  he  buildeth  thereupon. 


8  Now  he  that  )>lcnteth  and  he  that  watereth  are  one: 
but  each  shall  receive  his  own  rewind  according  to 

9  his  own  labour.  For  we  are  God's  fellow- workers: 
ye  are  God's  •  husbandry,  God's  building. 

10  According  to  the  grace  of  <iod  which  was  given 
unto  me,  as  a  wise  masterbuilder  1  laid  a  founda- 
tion;  and  another  buildeth  thereon.     But  let  each 


1  Gr.  tilUd  land. 


means  something  or  somebody  of  conse- 
quence. (Cf.  Acts  5:  36;  Gal.  2:  6;  6:  3. 
See  Winer,  170).  Since  God  is  the  real  cause 
of  their  faith,  their  teachers  are  compara- 
tively nothing,  and  are  therefore  not  to  be 
exalted  to  the  position  of  leaders. 

8.  Now.  This  translation  would  imply 
that  we  have  introduced  here  explanatory 
matter.  It  should  be  And,  as  it  introduces 
another  part  of  the  apostle's  argument  against 
party  rivalries.  Are  one;  not  one  person, 
but  one  thing.  What  this  one  thing  is,  is 
stated  in  ver.  9,  viz.,  fellow-workers  with 
God.  Before,  he  has  argued  on  the  ground 
that  these  teachers  are  comparatively  noth- 
ing. Here  he  introduces  the  new  argument, 
that  they  are  one  ;  which  is  of  course  opposed 
to  the  setting  up  of  one  over  against  another 
in  the  rivalry  of  party  leadership,  since  that 
is  based,  not  on  their  equality, .but  on  the  sup- 
posed superiority  of  one  or  the  other.  And 
every  man,  should  be  and  each — i.  e.,  each  of 
the  two  mentioned,  the  one  that  plants,  and 
the  one  that  waters.  Shall  receive  his  own 
reward,  etc.  Some  suppose  that  this  state- 
ment is  adverse  to  the  other,  and  so  translate 
the  conjunction  at  the  beginning  of  the  sen- 
tence but.  The  meaning,  according  to  this, 
would  be  that,  though  they  are  one,  each  one 
will  receive  li is  own  reward  or  pay.  But  this 
interrupts  the  thought  by  the  introduction,  of 
extraneous  matter  having  nothing  to  do  with 
the  principal  idea.  It  seems  very  much  bet- 
ter, therefore,  to  consider  this  as  in  line  with 
the  statement  that  they  are  one,  in  which  case 
the  connection  would  be — Some  of  you  have 
attributed  everything  to  Paul,  and  claimed 
the  reward  for  him  alone,  and  some  the  same 
for  Apollos;  but  the  fact  is,  that  instead  of 
either  having  an  exclusive  claim,  they  are 
one,  and  each  will  have  his  reward  according 
to  his  own  work.  According  to  his  own 
labor.  This  does  not  refer  to  the  kind  of 
work  done,  so  that  one  receives  the  reward  of 
the  sower,  and  another  of  the  cultivator ;  for 


these  are  said  to  be  essentially  one.  But  it 
refers  to  the  amount  and  faithfulness  of  the 
work  done  by  each  in  his  own  department. 
(See  ver.  14  seq.,  and  cf.  Luke  19:  16-19.) 

9.  For  we  are  laborers  together  with 
God.  This  has  been  explained  to  mean, 
fellow-workmen  under  God.  But  the  genitive 
of  person  after  this  word  always  denotes  the 
one  with  whom  one  is  associated  in  work,  not 
the  person  under  whom  one  works  with 
others.  (See  Kom.  16:  3,  9,  21 ;  2  Cor.  8:  23, 
etc.)  This  statement  that  they  are  God's 
helpers  confirms  the  statement  that  they  are 
one,  by  showing  the  one  thing  that  they  both 
are.  Ve  are  God's  husbandry.  This  word 
is  obsolete,  in  the  sense  in  which  it  is  here 
used.  The  proper  translation  is  field.  This 
representation  of  the  Corinthians  as  God's 
field  shows  the  nature  of  the  work  in  which 
their  teachers  are  helpers  of  God  in  the  plant- 
ing and  cultivation  of  this  field.  God's 
building.  With  this,  the  apostle  changes 
the  figure,  though  the  thought  remains  the 
same. 

10.  According  to  ihe  grace  of  God.  On 
the  general  meaning  of  this  word  "grace," 
see  on  1:3.  It  is  sometimes  used  by  Paul,  of 
the  special  gift  bestowed  on  him  as  an  apostle. 
(See  Kom.  1:5;  Gal.  2:  9;  Eph.  3:  2,  8.) 
But  the  founding  of  churches,  of  which  he 
here  speaks,  was  not  a  special  apostolic  office, 
and  the  grace  is  here,  therefore,  more  general. 
It  is  that  gift  of  the  divine  grace,  that  mani- 
festation of  God's  favor,  by  which  the  apostle 
was  fitted  to  do  this  work.  Which  is  given 
unto  me — should  be,  was  given,  viz.,  at  the 
time  of  his  entering  on  his  work.  As  a  wise 
masterbuilder.  The  word  'wise,'  in  the 
original,  denotes  skill  in  a  craft,  as  well  a9 
general  prudence  or  intelligence,  and  skillful 
is  a  better  translation  here.  This  phrase  does 
not  denote  that  laying  the  foundation  is  a 
work  that  belongs  to  him  as  the  master- 
builder,  while  the  rest  of  the  work  is  en- 
trusted to  ordinary  workmen.    For  this  would 


32 


I.  CORINTHIANS. 


[Ch.  III. 


11  For  other  foundation  can  no  man  lay  than  that  is 
laid,  which  is  Jesus  Christ. 

12  Now  if  any  man  build  upon  this  foundation  gold, 
silver,  precious  stones,  wood,  hay,  stubble ; 


11  man  take  heed  how  he  buildeth  thereon.     For  other 
foundation  can  no  man  lay  than  that  which  is  laid, 

12  which  is  Jesus  Christ.    But  if  any  man  buildeth  on 
the  foundation  gold,  silver,  costly  stones,  wood,  hay, 


be  to  assert  the  very  superiority  of  his  part  of 
the  work,  which  he  has  been  at  pains  to  deny. 
But  the  phrase  denotes  the  manner  in  which 
he  laid  the  foundation,  viz.,  like  a  skillful 
masterbuilder.  I  have  laid  the  founda- 
tion. Omit  have.  The  pronoun  is  not  em- 
phasized in  the  Greek.  The  part  taken  by 
him  in  the  building  corresponds  to  the  part 
that  he  had  in  the  production  of  their  faith, 
represented  as  a  plant.  What  the  foundation 
is,  we  learn  from  ver.  11,  viz.,  the  doctrine  of 
Jesus  Christ.  And  another.  This  does  not 
refer  exclusively  to  Apollos,  but  is  general ; 
since  he  proceeds  in  the  next  verse  to  speak  of 
each  one  so  building.  The  question  arises 
here,  on  which  depends  the  interpretation  of 
what  follows,  what  he  designates  under  the 
figure  of  a  building.  In  the  first  place,  it 
seems  evident  that  he  does  not  mean  indi- 
vidual Christian  character,  as  he  speaks  of 
them  collectively,  not  individually,  calling 
them  God's  field,  God's  building,  not  fields  or 
buildings.  The  church,  then,  is  meant,  but 
there  are  two  ways  in  which  the  building  of 
the  church  may  go  on  ;  either  by  the  increase 
of  its  membership,  each  member  being  re- 
garded as  a  stone  in  the  building,  or  by  the 
building  up  of  its  Christian  character,  the 
building  material  in  this  case  being  the  in- 
struction in  Christian  truth  given  it.  For  the 
former,  see  Eph.  2:  19,  seq.  But  it  is  evi- 
dently the  latter  that  is  meant  here.  For  the 
building  is  the  same  thing  denoted  by  the 
figure  of  a  field  in  ver.  6-9,  and  the  structure 
of  it  corresponds  to  the  growth  there.  And 
the  statements  of  ver.  12-15,  in  regard  to  the 
nature  of  the  building  materials,  are  incon- 
sistent with  the  supposition  that  they  are  men. 
False  teaching  may  be  built  up  on  the  funda- 
mental doctrine  of  Christ,  but  scarcely  false 
men  on  the  foundation  of  Christ.  How  he 
buildeth  thereupon.  The  manner  of  build- 
ing is  seen  from  what  follows  to  refer  to  the 
materials  that  the  teacher  employs,  the  char- 
acter of  his  teaching. 

11.  For  other  foundation.  The  emphasis 
is  on  the  word  '  foundation,'  as  if  it  read,  for 
as  to  the  foundation,  no  other  can  be  laid. 
And  it  therefore  gives  the  reason  why  his 
warning  is  confined  to  the  superstructure,  and 


does  not  extend  to  the  foundation.  He  says, 
no  other  foundation  can  be  laid,  because  he  is 
here  speaking  of  a  Christian  church,  and  the 
faith  in  Christ  is  what  gives  it  its  distinctive 
character,  so  that  a  change  here  destroys  its 
identity.  Than  that  is  laid.  A  relative 
pronoun  is  necessary  to  complete  this  sentence, 
viz.,  that  which  has  been  laid.  The  apostle 
has  spoken  of  himself  as  laying  the  founda- 
tion in  the  preceding  verse,  and  that  statement 
in  such  immediate  proximity  makes  it  quite 
improbable  that  he  refers  here  to  God  as  the 
one  laying  it,  though  that  is  true  in  itself,  and 
even  more  deeply  true  than  that  Paul  laid  it. 
Which  is  Jesus  Christ.  Inasmuch  as  the 
church  is  here  spoken  of  as  built  up  by  the 
development  of  its  Christian  character,  the 
building  materials  being  the  truths  by  which 
it  is  built  up,  it  is  not  Christ  as  a  person  that 
is  here  meant,  but  the  doctrine  of  Christ  which 
is  fundamental  among  Christian  truths,  as  his 
person  is  the  foundation  of  the  church  con- 
sidered as  a  building  in  which  believers  are 
the  stones.  (Cf.  Eph.  2:  19  seq.)  This  foun- 
dation of  the  doctrine  of  Christ  is  what  Paul 
laid.  (See  2:  2.)  And  in  this  view  the 
strangeness  of  the  thought,  that  Paul  laid  the 
foundation,  disappears. 

12.  Upon  this  foundation — should  read, 
on  the  foundation.  (See  Crit.  Notes.)  Gold, 
silver,  precious  stones.  These  things  form 
one  class  of  building  materials,  all  of  them 
being  valuable  and  durable,  while  the  wood, 
hay,  and  stubble  (better,  straw)  make 
another  class  of  little  worth,  and  perishable. 
The  whole  list,  moreover,  proceeds  in  regular 
order  from  gold  down  to  straw.  Precious 
stones.  This  does  not  mean,  as  our  version 
would  suggest,  stones  used  in  jewelry  and 
ornamentation,  but  the  more  costly  kind  of 
stones  used  in  building,  such  as  marble.  The 
other  supposition  would  violate  the  order  just 
spoken  of;  it  would  leave  out  the  most  im- 
portant and  common  of  all  the  materials  men- 
tioned; and  it  would  introduce  materials  not 
used  for  building.  Straw,  denotes  the  stalk 
of  grain  from  which  the  head  has  been  cutoff. 
Stubble  is  more  common^  used  of  the  still 
lower  growth  that  remains  in  the  field  after 
the  grain  is  cut.     Both  of  them  were  used  for 


Ch.  III.] 


I.  CORINTHIANS. 


33 


13  Every  man's  work  shall  be  made  manifest:  for  the 
day  shall  declare  it,  because  it  shall  be  revealed  by  fire; 
and  the  fire  .shall  try  every  man's  work  of  what  sort  it  is. 

14  If  any  man's  work  abide  which  he  hath  built 
thereupon,  he  shall  receive  a  reward. 

15  If  any  man's  work  shall  be  burned,  he  shall  suffer 
loss;  but  he  himself  shall  be  saved;  yet  so  as  by  fire. 


13  stubble;  each  man's  work  shall  be  made  manifest: 
for  the  day  shall  declare  it,  because  it  is  revealed  in 
fire;  l  and  the  tire  itself  shall  prove  each  man's  work 

14  of  what  sort  it  is.  If  any  man's  work  shall  abide 
which  he  built  thereon,  he  shall  receive  a  reward. 

1")  If  any  man's  work  shall  be  burned,  he  shall  Buffer 
loss:  but  he  himself  shall  be  saved;  yet  so  as  through 
fire. 


1  Or,  and  each  man's  work,  of  what  sort  it  is,  the  fire  shallprove  it. 


thatching.  These  materials  denote  figura- 
tively, as  we  have  seen,  the  instruction  in 
Christian  truth  by  which  the  church  is  built 
up.  And  the  work  of  building  belongs  to 
Christian  teachers,  who  give  this  instruction, 
such  as  the  apostle;  not  to  individual  Chris- 
tians, whose  work  is  the  building  up  of  their 
own  character. 

13.  Every  man's  work  shall  be  made 
manifest.  The  special  thing  about  the  work 
that  will  be  manifested  is  the  nature  of  the 
materials  used — ».  e.,  of  the  triaths  taught. 
This  will  show  itself  in  the  Christian  character 
developed  by  these  truths.  The  use  of  Chris- 
tian truth  in  this  process  of  Christian  develop- 
ment, especially  in  the  church  as  a  whole,  is 
very  noticeable  throughout  the  passage.  For 
the  day  shall  declare  it.  We  find  'the 
day,'  or  'that  day,'  mentioned  without  further 
specification  in  2  Tim.  1:  12,  18;  4:8;  Heb. 
10:  25.  And  in  each  case  the  context  is  such 
as  to  indicate  that  the  day  of  judgment  is 
meant,  aside  from  the  probability  that  in  the 
New  Testament  '  the  day '  would  be  that. 
Because  it  shall  be  revealed  by  fire — 
should  be,  is  revealed  in  fire.  The  subject  of 
the  verb  is  the  day,  not  the  work,  since  with 
the  latter  subject,  this  and  the  following  sen- 
tence would  be  identical  propositions,  while 
they  are  evidently  parts  of  a  complete  argu- 
ment proving  the  proposition  that  'the  day 
will  declare  it.'  The  verb  is  present  to  denote 
the  certainty  of  the  future  event.  (See  "Winer, 
265.)  The  preposition  does  not  denote  fire  as 
that  by  which,  but  as  the  element  in  which, 
accompanied  by  which,  the  day  is  revealed. 
Fire  is  represented  as  the  element  in  which 
the  day  is  enwrapped,  that  which  surrounds 
and  envelopes  it.  'Fire.'  This  is  evidently 
not  the  fire  of  punishment,  because  it  is  repre- 
sented as  involving  both  the  evil  work  and 
the  good.  "When  the  word  is  used,  as  it  is  in 
this  place,  to  denote  that  which  tests  things, 
and  separates  the  good  from  the  bad  by  the 
destruction  of  the  latter,  it  is  evidently  a 
figurative  representation  of  judgment.      (Cf. 


1  Pet.  1 :  7 ;  4  :  12 ;  Rev.  3 :  18. )  And  so,  what 
characterizes  the  clay,  distinguishing  it  from 
all  other  days,  is  the  judgment  that  it  ushers 
in.  And  the  fire  shall  try— should  be.  the 
fire  itself  (see  Crit.  Notes) ;  the  fire  without 
any  other  agency  will  try  or  test  what  each 
teacher's  work  is.  The  judgment  of  the  great 
day  on  the  characters  produced  by  Christian 
teaching  will  show  the  character  of  that  in- 
struction without  subjecting  it  to  further  test. 
This  statement  completes  the  argument  which 
runs  as  follows  :  The  day  will  show  each  man's 
work  ;  for  the  day  is  revealed  in  fire,  and  the 
fire  will  prove  the  work  and  show  what  it  is. 

14.  If  any  man's  work  abide  which  he 
hath  built  thereupon— should  be,  which  he 
built  on  it.  It  must  be  remembered  that  the 
work  is  not  the  personal  character  of  the 
builder,  but  the  influence  that  he  has  had  on 
other  men's  characters  from  his  teachings. 
Thereupon.  That  is,  on  the  foundation  of  the 
doctrine  of  Christ.  This  foundation  is  necessary 
to  the  Christian  character  of  the  work,  and  to 
the  results  stated.  He  shall  receive  a  re- 
ward. Not  only  be  saved,  but  be  rewarded 
for  the  work  that  he  has  done.     *seeiThess.2:i9.) 

15.  If  any  man's  work  shall  be  burned. 
It  is  supposed  that  the  foundation  of  Chris- 
tian character  in  the  doctrine  of  Christ,  is 
not  destroyed  as  the  result  of  the  tea;her's 
work.  But  the  superstructure  of  character, 
being  the  result  of  teachings  worthless  and 
unchristian,  does  not  stand  the  test  of  judg- 
ment, and  is  destroyed.  Fire  here  standing 
for  judgment,  the  remaining  and  burning  of 
the  work  represent  its  approval  and  condem- 
nation. He  shall  suffer  loss — viz.,  of  his  re- 
ward. The  verb  here  is  used  commonly  in  the 
New  Testament  with  an  object.     (See  Matt.  16:  26; 

MarkS:  36;  2  Cor.  7 :  9;  Phil.  3  :  8.)      The    object    in    this 

case  is  to  be  found  probably  in  the  reward  of 
the  preceding  verse.  Aside  from  the  usage, 
this  construction  is  to  be  preferred  to  taking 
the  verb  absolutely ;  because  it  gives  greater 
definiteness  to  the  statement  But  he  him- 
self shall   be  saved.    Contrasted  with  the 


34 


I.  CORINTHIANS. 


[Ch.  III. 


16  Know  ye  not  that  ye  are  the  temple  of  God,  and 
that  the  Spirit  of  God  dwelleth  in  you? 

17  If  any  man  detile  the  temple  of  God,  him  shall 
God  destroy  ;  for  the  temple  of  God  is  holy,  which  tem- 
ple ye  are. 

18  Let  no  man  deceive  himself.  If  any  man  among 
you  seemeth  to  be  wise  in  this  world,  let  him  become  a 
fool,  that  he  may  be  wise. 


16  Know  ye  not  that  ye  are  a  *  temple  of  God,  and 

17  that  the  Spirit  of  God  dwelleth  in  you  ?  If  any  man 
destroyeth  the  'temple  of  God,  tiiin  shall  God  de- 
stroy :  for  the  1  temple  of  God  is  holy,  -  which  temple 
ye  are. 

18  Let  no  man  deceive  himself.  If  any  man  thinketh 
that  he  is  wise  among  you  in  this  3  world,  let  him  be- 


1  Or,  sanctuary . . . .2  Or,  and  sucJi  are  ye 3  Or,  age. 


losing  of  his  reward.  Yet  so  as  by  fire- 
should  be,  but  so  as  through  fire.  The  prepo- 
sition does  not  denote  that  by  which  they  are 
saved,  though  that  is  a  common  use  of  it,  to 
denote  means,  or  instrument;  but  it  denotes 
that  through  which  one  comes  to  a  result, 
and  that  may  be,  as  in  this  case,  something 
that  hinders  rather  than  helps  the  result. 
They  are  not  saved  easily  and  certainly,  but 
only  after  great  risk  and  danger. 

1G.  Know  ye  not?  A  form  of  question 
introducing  an  important  consideration  of 
which  they  might  lose  sight.  (See  Eom.  6: 
16;  11  :  2,  etc.)  That  ye  are  the  temple 
of  God?  Here,  as  in  the  entire  preceding 
discussion,  the  church  is  represented  as  the 
temple,  not  individual  Christians.  The  plural 
subject  with  the  singular  predicate  would 
indicate  this.  They  are  called  the  '  temple  of 
God,'  not  in  the  sense  in  which  they  are  called 
'the  building  of  God,'  in  ver.  9,  where  the 
meaning  is  that  God  is  the  builder.  Here  the 
next  clause  shows  that  God's  dwelling  in  the 
church  is  meant,  makingthe  church  his  shrine. 
The  word  for  temple  does  not  denote  the  whole 
structure,  but  the  inner  shrine  in  which  the 
divinity  dwelt— in  the  Jewish  Temple,  the 
Holy  of  Holies.  And  that  the  Spirit  of 
God  dwelleth  in  you?  The  Spirit  repre- 
sents God,  and  it  is  by  his  indwelling,  that 
they  become  the  temple  of  God.  (See  John 
14:   17,  andcf.  ver.  23.) 

17.  If  any  man  defile  the  temple  of 
God.  The  verb  here  may  mean  to  defile  or  to 
destroy.  It  is  in  favor  of  the  first  meaning 
that  it  is  a  term  commonly  used  by  the  Jews 
in  the  defiling  of  their  temple.  But  the  same 
word  is  used  in  the  conclusion  of  the  sentence 
— him  shall  God  destroy,  and  the  connec- 
tion of  thought  requires  the  same  meaning  in 
the  two  parts  of  the  sentence.  The  apostle 
has  before  pointed  out  the  effects  of  building 
into  this  temple  good  and  bad  materials. 
Now,  after  first  showing  that  they  are  not 
only  a  building  of  God,  but  a  temple  in  which 


he  dwells,  he  states  the  effect  of  destroj-ing 
that  temple  of  God's  church,  which  was  the 
tendency  of  the  party  strife  and  divisions 
among  them.  For  the  temple  of  God  is 
holy — i.  e.,  consecrated,  set  apart  to  sacred 
purposes.  Being  thus  sacred,  its  destruction 
is  sacrilege,  and  punishable  with  death.  In 
the  case  of  the  material  temple,  this  death  is 
physical ;  and  in  that  of  the  spiritual  temple, 
it  is  spiritual.  Which  temple  ye  are.  The 
relative  used  here  is  the  indefinite  relative, 
and  can  scarcely  refer  to  the  specific  word 
'temple';  but  rather  to  the  quality  "holy," 
denoting  the  class  to  which  they  belong.  The 
reasoning  is  somewhat  different  from  that 
based  on  the  other  reference  of  the  relative. 
Paul  says  :  '  You  belong  to  the  same  class  of 
holy  things  as  the  temple  of  God;  and  the  de- 
struction of  you,  therefore,  exposes  one  to  the 
same  punishment.'1 

18.  Let  no  man  deceive  himself— viz., 
in  an  assumption  of  wisdom,  when  "he  is  judg- 
ing himself  by  the  standards  of  the  wisdom 
of  this  world.  If  any  man  among  you 
seemeth  to  be  wise.  The  verb  in  this 
clause  means  also  to  think,  which  is  evidently 
the  meaning  in  this  connection,  in  which  self- 
deception  is  the  suhject.  If  any  one  among 
you  thinks  that  he  is  wise  in  this  world. 
The  latter  clause  should  be,  in  this  age.  (See 
on  2:  6).  It  is  a  wisdom  belonging  to  this 
evil  age  against  which  he  warns  them.  Let 
him  become  a  fool,  that  he  may  be  wise. 
The  verb  is  the  same  in  both  parts  of  the  sen- 
tence ;  and  the  last  clause  should  read,  there- 
fore, that  he  may  become  vnse.  This  paradox 
is  resolved  by  the  distinction  between  the  un- 
real wisdom  of  the  conditional  clause,  and 
the  true  wisdom.  '  Let  him  become  a  fool  in 
this  age,'  says  the  apostle,  'that  he  may  be- 
come really  wise.'  In  this  verse,  the  apostle 
warns  the  Corinthians  against  that  conceit  of 
superior  wisdom,  which  is  the  cause,  largely, 
of  the  personal  and  party  rivalries  among 
them.     As  we  have  seen,  the  form  in  which 


Ch.  III.] 


I.  CORINTHIANS. 


35 


19  For  the  wisdom  of  this  world  is  foolishness  with 
God ;  for  it  is  written,  He  taketh  the  wise  in  their  own 
craftiness. 

20  And  again,  The  Lord  knoweth  the  thoughts  of  the 
wise,  that  they  are  vain. 

•11  Therefore  let  no  man  glory  in  men:  for  all  things 
are  yours : 

22  Whether  Paul,  or  Apollos,  or  Cephas,  or  the  world, 
or  life,  or  death,  or  things  present,  or  things  to  come ;  all 
are  yours: 

23  And  ye  are  Christ's;  and  Christ  is  God's. 


19  come  a  fool,  that  he  may  hecome  wise.  For  the  wis- 
dom of  this  world  is  foolishness  with  God.  For  it  is 
written,  He  that  taketh  the  wise  in  their  craftiness: 

20  and  again,  The  Lord  knoweth  the  reasonings  '>f  the 

21  wise,  that  they  are  vain.    Wherefore  let  DO glory 

22  in  men.  For  all  things  are  yours;  whether  Paul,  or 
Apollos,  or  Cephas,  or  the  world,  or  life,  or  death,  or 

23  things  present, or  things  to  come;  all  are  yours;  and 
ye  are  Christ's ,  and  Christ  is  God's. 


the  danger  of  destroying  the  temple,  or 
church,  of  God,  existed  among  them,  was  in 
their  party  strifes  and  divisions.  And  so  he 
warns  them  against  the  pride  of  wisdom  which 
would  lead  to  these  schisms. 

19.  This  verse  restates  the  fact  which  is  at 
the  hasis  of  this  entire  discussion,  that  the 
heavenly  and  the  worldry  wisdom  are  opposed 
to  each  other,  and  confirms  by  it  the  exhorta- 
tion of  the  preceding  verse,  to  become  foolish 
in  order  to  become  wise.  With  God — liter- 
ally, in  the  presence  of  God ;  but  in  such  pas- 
sages as  this  it  has  the  meaning,  in  the  sight 
of  God.  (Cf.  Rom.  2:  13;  Gal.  3:  11),  etc. 
He  taketh  the  wise,  etc. — should  be,  he  who 
taketh  the  wise  in  their  craftiness.  The 
apostle  here  conforms  to  the  Hebrew,  instead 
of  theSeptuagintformof  Job  5:  13.  Crafti- 
ness is  the  proper  translation  for  the  Hebrew, 
for  which  the  Septuagint  has  substituted  a 
word  meaning  prudence  or  wisdom.  The 
figure  represents  their  cunning  as  the  trap  in 
which  the  wise  are  taken ;  and  by  thus  turn- 
ing it  into  the  means  of  their  destruction,  God 
shows,  in  the  most  decisive  way,  its  foolish- 
ness. 

20.  The  Lord  knoweth  the  thoughts  of 
the  wise,  etc.  This  quotation  is  from  Ps. 
94:  11.  In  the  original,  it  reads,  the  thoughts 
of  man.  But  in  this  matter,  the  class  of  wise 
men  represents  the  race;  and  the  wisdom  of 
the  race  does  not  differ,  except  in  degree,  from 
that  of  its  representative  wise  men.  Thoughts 
— i.  e.,  their  reasonings,  their  intellectual  pro- 
cesses. Are  vain — in  the  sense  of  fruitless  ; 
they  reach  no  real  ends  in  their  thinking. 

21.  Therefore  —  literally,  and  so — i.e., 
since  the  apostle  has  shown  the  worthlessness 
of  the  wisdom  in  which  they  glory.  For  all 
things  are  yours.  They  in  their  glory- 
ing over  men  claimed  this  man  or  that 
man,  Paul  or  Apollos  or  Cephas,  as  theirs,  to 
the  exclusion  of  others.  '  Whereas,'  Paul 
says,  'they  are  till  yours;  each  with  his  dif- 
ferent gifts  serving  you  in  his  own  way  ;   and 


it  is  therefore  unworthy  of  you  to  boast  of  one 
over  another.'  Are  yours.  In  the  sense 
that  all  these  things  contribute  to  their  good. 
(Cf.  Rom.  8:  28.) 

22.  Whether  Paul,  or  Apollos,  or  Ce- 
phas. In  his  enumeration  of  the  things  that 
belong  to  them,  Paul  begins  with  the  Chris- 
tian teachers,  who  are  the  more  immediate 
subject  of  discourse.  Or  the  world.  In  this 
he  passes  immediately  from  the  specific  to  the 
most  general  term.  Or  life,  or  death.  The 
two  extremes,  including  all  possible  condi- 
tions. Or  things  present,  or  things  to 
come.  Denoting  the  same  universality  on 
the  side  of  time.  All  are  yours.  In  this  the 
apostle  not  only  sums  up  all  that  he  has  just 
enumerated,  but  repeats  the  statement  with 
which  he  began;  and  it  is  bettor  to  translate 
this  in  the  same  way,  viz.,  all  things  are  yours; 

23.  And  ye  are  Christ's.  There  is  a 
sense  in  which  Christ  is  also  theirs  by  virtue 
of  the  service  which  he  renders  them.  (Cf. 
Matt.  20:  28;  Luke  22:  26,27;  Phil.  2:  1-8, 
etc.)  But  in  a  deeper  sense,  they  belong  to 
him,  having  been  purchased  by  his  blood. 
(Cf.  Acts  20:  28;  1  Pet.  2:  9,  etc.)  This 
side  of  the  relation  to  Christ  is  selected  here 
probably,  because,  in  connection  with  the 
preceding  and  following  statements,  it  brings 
out  in  full  the  position  of  the  Christian  people 
which  makes  boasting  in  men  incongruous 
and  degrading.  They  are  the  people  of  Christ, 
and  as  such  ought  not  to  boast  in  human 
leaders.  For  such  boasting  assumes  not  only 
their  proprietorship  in  these  human  leaders, 
but  also  in  another  sense  the  proprietorship 
of  these  men  in  them.  Whereas,  they  belong 
only  to  Christ.  (See  Matt.  23:  8-10;  Rom. 
14:  8-10,  etc.)  And  Christ  is  God's.  This 
statement  advances  the  argument  to  its  final 
position.  For,  as  Christ  belongs  not  to  him- 
self, but  to  God,  the  last  word  has  not  been 
said  in  declaring  that  they  are  Christ's.  But 
as  Christ's,  they  belong  to  God.  Christ  is  the 
Mediator  who  brings  them  to  God.     And  this 


36 


I.  CORINTHIANS. 


Ch.  IV. 


CHAPTER  IV. 


LET  a  man  so  account  of  us,  as  of  the  ministers  of 
Christ,  and  stewards  of  the  mysteries  of  God. 
2  Moreover  it  is  required  in  stewards,  that  a  man  be 
found  faithful. 


1  Let  a  man  so  account,  of  us,  as  of  ministers  of 

2  Christ,  and  stewards  of  the  mysteries  of  God.   Here, 
moreover,  it  is  required  in  stewards  that  a  man  be 


relation  to  God  is  the  crowning  reason  for 
their  not  acknowledging  the  mastership  of 
men  hy  boasting  in  them.  On  this  relation 
of  Christ  to  the  Father,  see  John  5:  43 ;  7 : 
28,  29;  8:  42;  ch.  15:  24-28. 

CRITICAL    NOTES.  — CHAPTER   III. 

2.  And  in  the  clause  and  not  with  meat 
is  found  in  DEFG,  etc.  d  e  f  g  syrsch  etc.  It 
is  omitted  in  XABC,  etc.  r  vulg  cop  syrP,  etc. 
Neither  before  yet  now  is  the  reading  of  only 
L,  etc. 

3.  The  words  and  divisions  are  found  in 
DEFG,  etc.  d  e  f  g  syrutr  etc.  They  are 
omitted  in  NABC,  etc.  r  vulg  cop  etc. 

4.  Carnal  is  the  last  word  in  this  verse 
according  to  NCLP,  etc.  syrutr.  It  should  read 
men  according  to  N*  ABCD,  etc.  d  e  f  g  r  vulg 
cop  etc. 

5.  Who  is  retained  in  the  questions,  who 
then  is  Paul,  etc.,  in  CDEF,  etc,  syrutr  cop 
etc.  What  is  found  in  NAB  d  e  f  g  r  vulg. 
etc.  The  order  of  these  questions  is  to  be 
reversed  on  the  authority  of  KABC,  etc.  it 
vulg  cop  etc. ;  but  before  ministers  is  to  be 
omitted  on  the  authority  of  NABCD,  etc.  it 
vulg  cop  etc. 

12.  This  foundation.  Should  read  the  foun- 
dation, or.  the  authority  of  X* ABC*  fu  sah,  etc. 

13.  Itself  is  to  be  inserted  after  the  fire  in 
the  last  clause  on  the  authority  of  ABCP 
syrsch  etc  it  is  omitted  in  NDEE,  etc.  d  e  f 
vulg  syrP  sah  cop.  The  difficulty  of  the  read- 
ing with  the  pronoun  probably  led  to  its 
omission. 

ANALYSIS. 

1,2.  The  true  estimate  to  be  put  on  Paul 

and  other  teachers — that  of  servants,  of  whom 
faithfulness  is  required.  3-5.  This  faithful- 
ness, however,  not  to  be  judged  by  men,  not 
even  by  himself;  but  by  the  Lord  when  he 
comes.  6,  7.  Application  of  what  has  been 
said  about  himself  and  Apollos  to  them,  that 
they  may  be  admonished  against  self-conceit 
and  mutual  admiration.  8-13.  Contrast  be- 
tween the  state  in  which  their  presumption 


assumes  them  to  be,  and  the  humble  and 
troubled  state  of  the  apostles.  14-17.  Warn- 
ing that  they  must  not  plume  themselves  on 
the  supposition  that  he  is  not  coming,  when 
he  is;  and  it  is  for  them  to  decide  whether  he 
shall  come  gently  or  with  a  rod. 


Ch.  4.     1.  Let  a  man  soacconntof us — 

better,  in  this  order,  viz.,  so  let  a  man  account 
us.  'So'  is  emphatic,  in  contrast  with  the 
glorying  in  men,  against  which  they  are 
warned  in  3:  21.  It  has  its  correlative  in  as 
at  the  beginning  of  the  next  clause,  so — as 
ministers,  etc.  As  of  the  ministers.  The 
preposition  in  our  version  obscures  the  sense, 
giving  the  idea  that  they  are  to  be  thought  of 
as  one  would  think  of  the  ministers  of  Christ; 
whereas  the  thought  is  that  they  are  to  be 
reckoned  as  being  the  ministers  of  Christ. 
'  Ministers'  is  better  translated  servants.  It  is 
different  from  the  word  in  3:  5,  being  used, 
originally,  of  an  under  class  of  seamen,  and 
then  to  denote  all  kinds  of  service.  It  is 
used  of  religious  service,  however,  only  in 
this  passage  —  in  Luke  1 :  2,  and  in  Acts 
26:  16.  More  common  than  either  of  these 
words,  is  the  one  denoting  a  bond-servant,  or 
slave.  (See  on  7:  21,  22.)  And  stewards 
— this  word  denoting,  originally,  the  person 
entrusted  with  the  management  of  a  house- 
hold, comes  to  denote  a  manager  of  any  kind. 
It  is  the  word  from  which  our  economy  comes. 
Here  it  denotes  those  who  have  the  care  of 
dispensing  the  mysteries  of  God.  It  was  a 
servile  office,  generally  performed  by  a  slave, 
and  it  is  in  this  view  that  the  word  is  employed 
here.  What  the  apostle  wishes  to  emphasize 
here,  is  this  subordinate  and  servile  position 
occupied  by  them,  precluding  all  boasting. 
Mysteries.   (See  on  2:  7.) 

2.  Moreover — should  be,  so,  besides.  (See 
Crit.  Notes.)  The  meaning  is,  this  being  the 
case,  it  remains  to  be  said.  It  is  required — 
should  be,  it  in  sought.  Faithful.  This  is 
requisite  for  any  service,  but  especially  for 
one  involving  such  responsible  trusts  as  stew- 
ardship, the  care  of  what  belongs  to  another. 


Ch.  IV.] 


I.  CORINTHIANS. 


37 


3  But  with  me  it  is  a  very  small  thing  that  I  should 
be  judged  <>f  you,  or  of  man's  judgment:  yea,  I  judge 
not  mine  own  self. 

4  Fur  1  know  nothing  by  myself;  yet  am  I  not  hereby 
justified:  but  he  that  judgeth  me  is  the  Lord. 

5  Therefore  judge  nothing  before  the  time,  until  the 
Lord  come,  who  both  will  bring  to  light  the  hidden 
things  of  darkness,  and  will  make  manifest  the  coun- 
sels of  the  hearts:  and  then  shall  every  man  have  praise 
of  God. 

G  And  these  things,  brethren,  I  have  in  a  figure  trans- 
ferred to  myself  and  to  Apollos  for  your  sakes  ;  that  ye 
might  learn'  in  us  not  to  think  of  nun  above  that  which 
is  written,  that  no  one  of  you  be  puffed  up  for  one  against 
another. 


3  found  faithful.  But  with  me  it  is  a  very  small  thing 
that  I  should  he  1  judged  of  you,  or  of  man's  -  judg- 

4  ment:  yen,  I  •'judge  not  mine  own  self.  For  !  know 
nothing  against  myself;  yet  am  1  not  hereby  justi- 

5  tied:  but  he  that 4 judgeth  me  is  the  Lord,  where- 
fore judge  nothing  before  the  time,  until  the  Lord 
come,  who  will  both  bring  to  light  the  bidden  things 
of  darkness,  and  make  manifest  the  counsels  of  the 
hearts:  and  then  shall  each  man  have  his  praise 
from  God. 

6  Now  these  things,  brethren,  I  have  in  a  figure 
transferred  to  myself  and   Apollos  for  your  sakes; 

that  in  us  ye  might    learn    not  to  go  "hey 1   the 

things  which  are  written ;   that  no  one  of  you  be 


1  Or,  examined 12  Gr.  day 3  Or,  examine 4  Or,  examineth. 


3.  But  with  me  it  is  a  very  small  thing 

— better,  to  me  it  comes  to  very  little,  or,  it 
amounts  to  very  little.  Judged  of  you.  The 
question  whether  he  was  faithful  in  his  office 
of  steward,  did  not  depend  on  their  judgment; 
and  so  what  their  judgment  was  did  not  con- 
cern him  much.  This  remark  is  called  out, 
probably,  by  the  comparison  that  they  had 
been  making  between  him  and  Apollos.  The 
Lord  was  his  master,  and  his  faithfulness  was 
to  be  judged  by  him.  Or  of  man's  judg- 
ment —  literally,  by  human  day  ;  the  day  of 
man  is  here  contrasted  with  the  day  of  our 
Lord,  1 :  8,  etc.  ;  the  day  of  God,  2  Peter  3: 
12;  the  day  of  judgment,  1  John  4:  17;  and 
denotes  the  day  of  human  judgment  in  con- 
trast with  that  of  the  divine  judgment.  The 
day  is  put  by  metonymy  for  the  judgment 
itself.  Yea,  I  judge  not  mine  own  self. 
Literally,  but  not  even  myself  do  I  judge.  The 
adversative  conjunction  is  used,  because  it 
might  be  thought  to  be  implied  in  the  preced- 
ing verse  that  he  reserved  to  himself  the  right 
of  judging  himself. 

4.  For  I  know  nothing  by  myself — 
should  be,  /  am  conscious  of  nothing — i.  e., 
of  nothing  wrong. — /  have  nothing  on  my 
conscience,  as  we  say.  The  context  limits 
this  statement  to  his  course  as  a  Christian 
teacher.  Yet  am  I  not  hereby  justified  ; 
the  fact  that  his  conscience  acquits  him,  does 
not  acquit  or  justify  him  in  fact.  But  he 
that  judgeth  me  is  the  Lord;  and  the  Lord, 
alone,  therefore,  can  justify  him,  or  pronounce 
him  righteous.  The  verse  proves  or  confirms 
the  statement  that  not  even  the  man  himself, 
who  knows  the  tilings  of  his  spirit,  can  be  his 
own  judge.  For  the  fact  that  he  has  no  load 
on  his  conscience  does  not  acquit  him,  as  it 
would,  if  he  was  judge.  The  Lord.  Christ 
is  meant  here.     (See  next  verse,  and  cf.  John 


5:  22,  27,  30.)  This  is  certainly  a  direct  re- 
buke of  all  assumed  certainty  in  regard  to 
one's  religious  state.  But  while  certainty  is 
denied  us,  confidence  is  given  us,  if  our  heart 
condemns  us  not  after  an  application  of  the 
proper  tests!     Cf.  1  John  3:  21. 

5.  Judge  nothing  before  the  time — i.  e., 
before  the  time  to  judge,  prematurely.  Uutil 
the  Lord  come.  The  coming  of  the  Lord  is 
the  time  for  judgment.  Will  bring  to  light 
the  hidden  things  of  darkness.  The  apos- 
tle thinks  of  this  as  a  time  of  darkness  and 
ignorance,  in  which  many  things  are  hidden 
from  human  knowledge.  Will  make  mani- 
fest the  counsels  of  the  hearts.  Among 
these  secret  things  are  the  inward  things  of 
the  spirit — the  purposes,  and  thoughts,  and 
motives.  Men  have  only  the  outward  con- 
duct by  which  to  judge  each  other  now.  But 
when  the  Lord  comes,  these  secret  things  will 
be  revealed  ;  and  thus  the  materials  of  a  just 
judgment  will  be  afforded  that  are  wanting 
now.  And  then  shall  every  man  have 
praise  of  God— better,  his  praise  from  God 
— the  praise  that  is  due  to  each.  It  is  said  to 
come  from  God,  because  Christ,  who  is  said 
to  be  the  Judge,  in  this  as  in  every  thing  else, 
represents  the  Father.  (Cf.  John  5:  22,  27, 
30.;  He  judges  as  he  hears  ;  and  his  judgment 
is  just,  because  he  seeks  the  will  of  the  Father 
who  sent  him. 

6.  And  these  things.  The  apostle  prob- 
ably refers  particularly  to  the  discussion  of 
the  relations  between  himself  and  Apollos, 
immediately  preceding  this  statement,  begin- 
ning with  3:4;  but  the  statement  is  appli- 
cable to  the  entire  discussion  of  that  subject 
from  1 :  12.  I  have  in  a  figure  transferred. 
The  verb  here  does  not  include  in  itself  the 
idea  of  transfer,  but  of  transformation.  (Cf. 
2  Cor.  11 :  13  seq;  Phil.  3:  21.)   It  is  doubtful, 


38 


I.  CORINTHIANS. 


[Ch.  IV. 


7  For  who  maketh  thee  to  differ  from  another?  and 
what  hast  thou  that  thou  didst  not  receive?  now  if  thou 
didst  receive  it,  why  dost  thou  glory,  as  if  thou  hadst 
not  received  it  t 

8  Now  ye  are  full,  now  ye  are  rich,  ye  have  reigned  as 
kings  without  us:  and  I  would  to  God  ye  did  reign,  that 
we  also  might  reign  with  you. 


7  puffed  up  for  the  one  against  the  other.  For  who 
maketh  thee  to  differ?  and  what  hast  thou  that  thou 
didst  not  receive?  but  if  thou  didst  receive  it,  why 
dost  thou  glory,  as  if  thou  hadst  not  received  it? 

8  Already  are  ye  filled,  already  ye  are  become  rich,  ye 
have  come  to  reign  without  us:  yea  and  I  would  that 
ye  did  reign,  that  we  also  might  reign  with  you. 


too,  whether  the  change  of  form  denoted  is 
that  of  figurative  expression,  since  much  of  it 
has  not  been  put  in  a  figurative  form — e.  g., 
3  :  21 — 4 :  5.  But  the  apostle  means  probably 
the  change  of  form  necessary  in  making  the 
relations  of  Apollos  and  himself  represent 
those  of  teachers  really  jealous  of  each  other 
and  of  him,  and  creating  jealousies  in  the 
church.  If  he  had  discussed  these  cases  them- 
selves, he  must  have  used  severe  language. 
And  it  is  an  instance  of  Paul's  tact  that  he 
avoids  all  personalities  by  taking  up  a  differ- 
ent case,  in  which,  however,  the  general 
principles  of  the  relations  between  Christian 
teachers  are  brought  out.  That  ye  might 
learn  in  us  not  to  think  of  men  above 
that  which  is  written — literally,  that  in  us 
you  may  learn  the  not  beyond  to  hat  has  been 
written.  The  verb  translated  '  to  think '  in  our 
version  is  to  be  omitted,  (see  Crit.  Notes),  and 
only  the  most  general  verbal  idea,  such  as  to 
go,  or  to  do,  can  be  supplied.  '  That  which  is 
written'  refers,  as  always,  to  the  Old  Testa- 
ment. Of  course,  the  subject  of  the  proper 
place  of  Christian  teachers  is  not  discussed 
there,  but  the  relations  of  the  servants  of  God 
to  each  other,  to  their  work,  and  to  Cod,  are 
treated  of  here  and  there,  and  especially  the 
littleness  of  human  greatness  is  enforced. 
The  omission  of  the  verb  gives  abruptness  and 
force  to  the  expression.  In  us.  In  the  exam- 
ple of  himself  and  Apollos  they  had  seen  con- 
formity to  the  Scriptural  law,  so  that  in  laying 
down  the  principles  of  humility  and  peace, 
regulating  their  relations,  the  apostle  enforced 
the  general  command  in  such  cases,  Not .... 
beyond  what  is  (has  been)  written.  That  no 
one,  etc.  The  negative  belongs  with  the  verb, 
in  order  that  one  of  you  may  not,  etc.  This 
states  more  specifically  the  object  of  the  apos- 
tle. One  .  .  forone,  is  an  idiomatic  phrase  for 
for  each  other,  (see  "Winer,  173),  meaning  by 
that  the  members  of  the  same  party.  Against 
the  other — i.  e.,  the  member  of  an  opposite 
party.  The  meaning  is  that  he  does  not  wish 
to  have  the  members  of  the  different  parties 
boast  over  their  own  party,  or  its  leader,  as 
against  another  party  or  its  leader. 


7.  Reasons  for  their  not  being  puffed  up. 
Who  maketh  thee  to  differ  ?  It  is  generally 
supposed  that  this  question  expects  the  answer 
"no  one,"  making  it  a  repetition  of  the  argu- 
ment of  3 :  5  seq.,  and  18  seq.  But  in  that 
form  of  negative  statement  the  inference  is 
generally  from  the  acknowledged  absence  of 
any  one  to  make  the  difference  to  the  non-ex- 
istence of  the  difference.  Whereas  here,  the 
question,  who  makes  the  difference,  is  easily 
answered,  if  the  difference  is  assumed.  More- 
over the  next  question  seems  to  assume  the 
existence  of  things  making  a  difference,  not  in 
their  position,  for  that  has  been  denied,  but  in 
their  gifts.  It  seems  better,  therefore,  to  make 
the  argument  the  same  as  in  the  following 
question.  The  answer  to  the  question  in  that 
case  is,  "God  makes  you  to  differ";  and  hence 
there  is  no  reason  to  boast  of  it,  as  if  it  were 
a  difference  achieved  by  yourselves.  And 
what  hast  thou  that  thou  didst  not  re- 
ceive? Getting  for  himself  by  his  own  ex- 
ertions, gives  a  man  reason  to  boast;  but 
receiving  vitiates  the  ground  of  boasting. 

8.  Now — now.  This  word  misses  the  force 
of  the  original,  which  means  already.  The 
time  for  these  things  had  not  come  yet.  This 
fullness  of  the  Messianic  gifts  belonged  to  the 
time  of  the  Messianic  kingdom;  but  these 
men  acted  as  if  it  had  already  come  to  them. 
Ye  are  full.  This  verb  is  used  in  the  New 
Testament  only  once  besides,  in  Acts  27 :  38, 
where  it  is  translated  they  had  eaten  enough. 
It  means,  to  be  sated  or  filled  with  anything, 
to  have  one's  fill  of  it.  In  this  place,  it  is  used 
of  the  fullness  of  the  things  of  Christ's  king- 
dom. Ye  are  rich — should  be,  you  became 
rich;  the  richness  here  is  the  same  as  the  full- 
ness or  satiety  of  the  preceding  statement. 
Ye  have  reigned  as  kings  without  us — 
should  be,  without  us  you  became  kings ;  re- 
ferring, of  course,  to  their  reigning  with 
Christ  in  his  kingdom.  (Cf.  Rev.  5:  10;  20: 
4,  6;  22:  5.)  All  these  things  belonged  still 
in  the  future;  yet  these  men,  in  their  self- 
conceit,  acted  as  if  they  had  them  in  present 
possession;  they  could  not  be  more  self-com- 
placent if   they  actually  had  these  things. 


Ch.  IV.] 


I.  CORINTHIANS. 


39 


9  For  I  think  that  God  hath  set  forth  us  the  apostles 
last,  as  it  were  appointed  to  death:  for  we  are  made  a 
spectacle  unto  the  world,  and  to  angels,  and  to  men. 

10  We  are  fools  for  Christ's  sake,  but  ye  are  wise  in 
Christ ;  we  arc  weak,  but  ye  are  strong;  ye  are  honour- 
able, but  we  are  despised. 

11  Even  unto  this  present  hour  we  both  hunger,  and 
thirst,  and  are  naked,  and  are  buffeted,  and  have  no 
certain  dwellingplace; 

12  And  labour,  working  with  our  own  hands:  being 
reviled,  we  bless;  being  persecuted,  we  sutler  it: 


9  For,  I  think,  God  has  set  forth  us  the  apostles  last 
of  all,  as  men  doomed  to  death :  for  we  are  made  a 
spectacle  unto  the  world,  'both  to  angels,  and  to 

10  men.  We  are  fools  lor  Christ's  sake,  but  ye  are 
wise   in   Christ;    we  are  weak,   bui    ye  are  Strong; 

11  ye  have  glory,  but  we  have  dishonour.  Even  unto 
this  present  hour  we  both  hunger,  and  thirst,  and 
are   naked,   and   are   buffeted,   and    have'   no  certain 

12  dwellingplace;  and  we  toil,  working  with  our  owu 
hands:  being  reviled,  we  bless;  being  persecuted,  we 


1  Or,  and  to  angels. 


Tiie  statement  is  bitter  irony.  And  in  the 
last  part  of  it,  the  irony  is  sharpened  by  the 
emphatically  placed  '  without  us.'  All  this 
you  are  attaining,  not  only  before  the  time, 
bui  without  the  company  and  aid  of  the 
apostles,  your  natural  leaders,  without  whom 
you  would  not  have  become  members  of  this 
kingdom.  And  I  would  to  God — should  be, 
simply,  would  or  I  would  you  reigned  indeed. 
That  we  also  might  reign  with  you.  Paul 
feels  so  sure  that,  if  they  did  reign,  he  should 
reign  with  them,  that  he  wishes  that  they  did 
reign. 

9.  For  I  think,  etc.  Paul  here  shows 
what  the  actual  state  of  the  apostles  was, 
making  him  wish  that  they  reigned.  Hath 
set  forth — literally,  showed  forth;  setus  forth 
to  be  looked  at.  Last.  This  is  not  an  ad- 
verb, but  an  adjective,  modifying  the  words 
us  the  apostles;  and  it  describes  them  as 
last  in  order  or  rank,  the  lowest  of  men.  (Cf. 
Mark  9:  35.)  As  it  were  appointed  to 
death — should  be,  as  men  appointed  to  death. 
They  actually  appeared  in  this  most  despised 
character  of  men  condemned  to  death,  being 
exposed  to  constant  persecution,  and,  as  the 
apostle  says,  "dying  daily."  (See  15:  31 ;  2Cor. 
4:  lOseq.;  11:  23seq.,  etc.)  For  we  are  made 
— literally,  because  we  became — a  spectacle. 
Their  sufferings  and  persecutions  made  them 
the  gazing-stock  of  the  world.  (Cf.  Heb.  10: 
33.)  And  to  angels,  and  to  men.  Inas- 
much as  the  term  men  is  certainly  included  in 
the  term  world,  this  is  better  translated,  both 
to  angels  and  to  men.  On  this  presence  of 
angels  in  the  world,  and  their  interest  in 
human  affairs,  cf.  li  :  10;  Heb.  1:  14. 

10.  The  apostle  now  sets  forth  the  contrast 
between  the  condition  of  the  apostles  and  of 
the  Corinthians,  in  the  same  vein  of  bitter 
irony  as  above.  We  are  fools  for  Christ's 
sakv.  The  sense  in  which  this  was  true  we 
have  seen  in  1  :  18  seq. ;  where  the  apostle 
represents  himseli  as  not  availing  himself  of 


the  wisdom  of  the  world  in  the  preaching  of 
Christ;  and  in  1 :  23  seq.,  where  he  represents 
the  cross  itself  as  a  stumbling-block  and  fool- 
ishness to  the  world.  But  ye  are  wise  in 
Christ — i.  e.,  mentally  sound,  sapient.  The 
juxtaposition  of  the  terms  '  wise'  and  'Christ,' 
is  significant.  Only  fools  in  the  eyes  of  the 
world  occupied  this  position  for  the  most  part, 
(cf.  1:  26  seq.);  but  here  were  wise  men  in 
Christ,  able  to  mingle  worldly  wisdom  with 
their  Christian  position.  We  are  weak,  bui 
ye  are  strong.  The  weakness  of  the  apostles 
consisted  in  their  voluntarily  laying  aside  all 
instruments  of  human  power,  as  of  human 
wisdom,  in  the  propagation  of  the  gospel,  and 
using  only  spiritual  weapons  in  their  warfare. 
(Cf.  2  Cor.  10:  3,  10;  11:  20,  21;  13:  3,  4,  9.) 
Ye  are  honorable,  but  we  are  despised. 
The  order  of  the  two  preceding  statements  is 
here  reversed,  making  the  final  statement  in 
regard  to  the  apostles  so  as  to  connect  this 
verse  immediately  with  ver.  11.  In  this  ser- 
ies of  contrasts,  the  apostle  shows  that  the 
Corinthians  are  in  a  state  apparently  superior 
to  the  ordinary  Christian  in  this  age,  while 
really  they  are  more  conformed  to  the  ideas 
and  standards  of  the  world  than  of  Chris- 
tianity. 

11.  Even  unto  this  present  hour  —  liter- 
ally, unto  the  present  hour.  The  position  of 
this  phrase  renders  it  emphatic  ;  their  position 
in  this  respect  remains  still  unchanged.  And 
are  naked.  The  verb  may  denote  absolute 
or  comparative  nakedness;  and  the  latter  is 
meant  here — they  are  without  sufficient  cloth- 
ing. And  are  buffeted.  This  is  probably 
to  be  taken  in  a  general  sense  of  the  violence 
and  contumely  with  which  they  were  treated. 
And  have  no  certain  dwelling-place. 
This  word,  which  occurs  only  here  in  the 
New  Testament,  and  is  a  rare  word,  means, 
generally,  to  be  unsettled;  and  here,  io  be 
wanderers. 

13.  And  labor,  working  with  our  own 


40 


I.  CORINTHIANS. 


[Ch.  IV. 


13  Being  defamed,  we  entreat:  we  are  made  as  the 
filth  of  the  world,  and  are  the  offscouring  of  all  things 
unto  this  day. 

14  I  write  not  these  things  to  shame  you,  but  as  my 
beloved  sons  I  warn  you. 

15  For  though  ye  "have  ten  thousand  instructors  in 
Christ,  yet  have  ye  not  many  fathers:  for  in  Christ  Jesus 
I  have  begotten 'you  through  the  gospel. 


13  endure ;  being  defamed,  we  entreat :  we  are  made  as 
the  a  filth  of  the  world,  the  offscouring  of  all  things, 
even  until  now. 

14  I  write  not  these  things  to  shame  you,  but  to  ad- 

15  ruonish  you  as  my  beloved  children.  For  though  ye 
should  have  ten  thousand  tutors  in  Christ,  yet  have 
ye  not  many  fathers:  for  in  Christ  Jesus  I  begat  you 


1  Or,  refuse. 


hands.  This  statement  in  regard  to  the 
apostles  is  apparently  contradictory  of  what 
Paul  says  in  ch.  9  about  the  same  subject. 
There  he  contrasts  himself  and  Barnabas  in 
this  respect,  with  the  other  apostles,  showing 
that  they  supported  themselves  by  manual 
labor,  while  the  rest  were  supported  by  the 
church  in  return  for  their  apostolic  work. 
And  he  shows  the  principle  on  which  this 
apostolic  privilege  is  based— viz.,  that  to  add 
other  work  to  their  spiritual  work,  and  make 
their  living  depend  on  this  extra  work,  is  to 
overwork  them,  and  leave  their  proper  Chris- 
tian work  without  its  reward.  The  difference 
between  the  two  statements  is,  probably,  to 
be  explained  on  the  ground  that  both  are 
comparative  statements  in  regard  to  the  other 
apostles.  Compared  with  other  men,  they 
did  not  work  with  their  own  hands;  com- 
pared with  their  apostolic  or  ministerial  priv- 
ileges, they  did  work  with  their  hands.  Be- 
ing reviled,  we  bless.  The  apostle  now 
turns  from  a  description  of  their  position  to 
the  meekness  and  forbearance  with  which 
they  receive  wrongs,  returning  good  for  evil, 
and  blessing  for  cursing.  (See  Matt.  5:  44.) 
By  'blessing'  here,  the  apostle  means  that  he 
asks  blessings  on  them. 

13.  Being  defamed,  we  entreat.  The 
difference  between  this  and  the  reviling  of 
ver.  12,  is  that  this  denotes  evil  speech  about 
a  man,  and  that  to  him.  We  entreat.  We 
seek  to  conciliate  by  entreaty,  and  use  no 
other  means,  such  as  violence  or  threats,  to 
make  them  desist;  nor  do  we  speak  evil  of 
them  in  return.  Filth— offscouring.  These 
words,  literally  rendered,  mean  cleansings  and 
scraping,  or  what  is  removed  in  cleansing  or 
scraping  anything.  Of  all  things.  More 
probably,  this  should  be  of  all  men.  Its  posi- 
tion before  the  noun  on  which  it  depends, 
makes  it  emphatic.  The  whole  clause  may 
be  translated,  As  scum  of  the  wot  Id  we  became, 
of  all  men  the  off-scouring  until  now.  The  last 
words  are  to  be  taken  in  the  same  way  as  the 


words  in  ver.  11,  with  which  the  statement 
begins.     (See  Crit.  Notes.) 
14.  I  write  not  these  things  to  shame 

you — should  be,  Not  shaming  you  do  I  write 
these  things.  The  verb,  translated  to  shame, 
is  in  the  present  participle,  and  denotes  the 
nature  of  his  act,  not  its  purpose.  But  as  ray 
beloved  sons  I  warn  you — should  be,  but 
as  my  beloved  children  admonishing  you.  (See 
Crit.  Notes.)  The  verb  here,  according  to  the 
best  reading,  is  a  participle  instead  of  in 
indicative,  and  it  is  in  the  same  construction 
as  the  word  'shaming'  in  the  preceding 
clause,  denoting  what  he  is  doing  in  writing 
to  them,  as  the  matter  lay  in  his  own  mind. 
There  is  wonderful  tact  in  this  disclaimer,  by 
which  the  apostle  seeks  to  remove  the  appear- 
ance of  bitterness  that  would,  if  not  removed, 
neutralize  the  effect  of  his  rebuke.  But  what 
he  says  is  true  as  well  as  fine,  if  we  may  judge 
from  the  general  character  of  the  apostle,  dis- 
played in  his  writings.  He  never  loses  sight 
of  the  tender  relations  between  himself  and 
the  churches  founded  by  him,  even  where  he 
has  to  employ  the  severest  language.  (Cf. 
Gal.  1:  6;  3:  1,  seq.,  with  4:  19.)  And  in 
this  passage,  while  the  language  employed 
has  been  ironical  and  severe,  the  spirit  in 
which  it  is  uttered,  and  which  gives  their 
essential  character  to  the  words,  has  been  that 
of  the  admonition  of  beloved  children. 

15.  For  though  you  have  ten  thousand 
instructors — should  be,  if  you  have  ten  thou- 
sand pedagogues,  or  tutors.  We  have  no 
word  that  exactly  matches  this  last  Greek 
word.  The  person  meant  is  the  household 
servant,  or  slave,  having  charge  of  the  chil- 
dren, though  rather  of  their  conduct  than  of 
their  education.  In  Xenophon  and  Plato  the 
term  is  expressly  contrasted  with  teachers. 
The  apostle  means  to  say,  There  may  be  many 
persons  who  have  had  care  of  yon,  but  I  am 
your  father.  I  founded  the  church.  (Cf.  3: 
5,10.)  In  Christ.  The  basis  of  the  relation 
between  the  church  and  its  tutors,  on  the  one 


Ch.  IV] 


I.  CORINTHIANS. 


41 


16  Wherefore  I  beseech  you,  be  ye  followers  cf  me. 

17  For  this  cause  have  I  sent  unto  you  Timotheus, 
who  is  my  beloved  son,  and  faithful  in  the  Lord,  who 
shall  bring  you  into  remembrance  of  my  ways  which  be 
in  Christ,  as  1  teach  everywhere  in  every  church. 

18  Now  some  are  putted  up,  as  though  I  would  not 
come  to  you. 


16  through  the  gospel.    1  beseech  you  therefore,  be  ye 

17  imitators  of  me.    For  this  cause  have  I  sent  unto 
you  Timothy,  who  is  my  beloved  and  faithful  child 

iu  the  Lord,  who  shall  put  you  in  remembrance  of 
my  ways  which  arc  in  Christ, even  as  i  teach  every- 

18  where  in  every  church.    Now  some  are  pulled  up, 


hand,  and  its  father  on  the  other,  is  the  rela- 
tion of  all  to  Christ.  It  is  a  Christian  rela- 
tion. Many  fathers.  However  many  tutors 
they  may  have,  they  can  have  only  one  father, 
not  many.  For  in  Christ  Jesus  I  have 
begotten  you,  through  the  gospel — liter- 
ally, and  keeping  the  order  of  the  original, 
for  in  Christ  Jesus,  through  the  gospel,  I  begot 
you.  Paul  introduces  these  modifying  words 
before  the  subject,  in  order  that  it  may  be 
fully,  understood  just  what,  and  how  much, 
he  claims  in  saying  that  he  begot  them.  But 
as  compared  with  all  human  claims,  his  is  the 
first.  Among  all  the  guides  and  leaders  of 
the  church,  he  alone  is  the  father,  the  founder. 
Through  the  gospel.  The  gospel  is  the 
means  of  their  conversion.  (Cf.  1  Pet.  1: 
23;  James  1 :  18.)  This  claim  of  the  apostle 
to  be  their  father,  and  to  special  consideration 
on  that  account,  seems  inconsistent  with  3:  5 
seq.,  where  all  the  teachers  of  the  church  are 
put  on  the  same  level.  But  he  is  not  asserting 
a  claim  to  authority  in  this  case,  that  can  be 
made  a  ground  of  partisanship,  but  simply 
mtiking  an  appeal  to  their  love  by  which  he 
can  incite  them  to  Christian  conduct. 

16.  Wherefore,  I  beseech  you,  be  ye 
followers  of  me — should  be,  /  beseech  you, 
therefore,  become  imitators  of  me.  The  apos- 
tle makes  this  appeal  on  the  ground  that  he  is 
their  spiritual  father.  The  immediate  con- 
nection with  the  preceding  verses  shows  that 
lie  is  thinking  of  the  imitation  of  himself, 
especially  in  regard  to  the  matters  mentioned 
in  ver.  8-13.  He  would  have  them  as  he  is, 
poor  and  humble,  and  persecuted  even,  in 
this  age,  that  they  may  have  with  him  the 
rewards  of  the  Messianic  age  and  kingdom. 
At  the  same  time,  ver.  17  makes  a  quite  gen- 
eral application  of  this  summons. 

17.  For  this  cause— viz.,  in  order  that 
they  may  become  imitators  of  him.  Have  I 
sent — should  be  simply,  /  sent.  Who  is  my 
beloved  son,  and  faithful  in  the  Lord — 
should  be,  who  is  my  beloved  and  faithful 
child  in  the  Lord.  The  adjectives  botli  modify 
'  child,'  and  '  in  the  Lord  '  modifies  the  whole. 


On  the  last  phrase,  see  in  ver.  15  on  the  phrase 
'in  Christ.'  On  the  relation  of  Timothy  to  Paul 
see  Acts  16:  1-3;  Phil.  2:  19-22;  1  Tim.  1:  2. 
Hs  is  first  mentioned  as  already  a  disciple  at 
the  time  of  Paul's  revisiting  the  church  at 
Lystra,  on  the  occasion  of  his  second  mis- 
sionary journey,  when  Paul  selected  him  as 
his  missionary  companion.  But  probahly,  as 
the  church  there  was  founded  by  the  apostle 
on  his  first  missionary  journey,  Timothy  was 
one  of  those  '  begotten  '  by  Paul  '  in  the  gos- 
pel.' On  this  sending  of  Timothy  to  Corinth, 
see  16:  10,  11,  which  shows  that  he  had  just 
been  sent,  but  would  probably  not  arrive  till 
after  the  letter.  My  ways  which  be  in 
Christ,  as  I  teach  everywhere  in  every 
church.  The  words  'which  be'  are  superflu- 
ous. Probably  we  should  read,  Christ  Jesus. 
(See  Crit.  Notes.)  As  Paul  is  here  speaking 
of  the  things  in  which  he  wishes  the  church 
to  imitate  him,  he  means  by  his  'ways  in 
Christ'  probably  his  general  Christian  char- 
acter and  bearing,  not  any  thing  belonging  to 
his  specific  ways  as  a  Christian  teacher.  And 
the  clause  'as  I  teach,'  etc.,  does  not,  in  this 
view,  denote  the  correspondence  between  his 
manner  of  teaching  in  Corinth  and  in  all  the 
churches,  but  the  correspondence  between  his 
own  practices  and  his  teaching  everywhere. 
I  teach  you.  he  says,  and  Timothy  will  remind 
you,  to  imitate  me  in  my  ways  of  living,  as 
you  used  to  see  them  while  I  was  among  you  ; 
and  these  things  that  I  practice  are  what  I 
teach  everywhere.  Everywhere  in  every 
church.  These  words  are  emphatic,  both 
from  their  position  and  from  the  repetition  of 
the  idea  in  the  two  forms,  and  call  special  at- 
tention to  the  universal  character  of  the  apos- 
tle's teaching. 

18.  The  mention  of  Timothy's  coming  sug- 
gests his  own  purpose  to  come  to  them,  which 
some  of  them  were  congratulating  themselves 
would  not  take  place.  What  follows  is  in- 
tended to  prevent  strengthening  this  hope, 
with  the  idea  that  Timothy  was  coming  in  his 
place.  Some  are  puffed  up— rather,  were 
puffed  up.     The  tense  denotes  the  coming  into 


42 


I.  CORINTHIANS. 


[Ch.  IV. 


19  But  I  will  come  to  you  shortly,  if  the  Lord  will, 
and  will  know,  not  the  speech  of  them  which  are  puffed 
up,  but  the  power. 

20  For  the  kingdom  of  God  is  not  in  word,  but  in 
power. 

21  What  will  ye?  shall  I  come  unto  you  with  a  rod, 
or  in  love,  and  in  the  spirit  of  meekness? 


19  as  though  I  were  not  coming  to  you.  But  I  will 
come  to  you  shortly,  if  the  Lord  will;  and  I  will 
know,  not  the  word  of  them  that  are  puffed  up,  but 

20  the  power.    For  the  kingdom  of  God  is  not  in  word, 

21  but  in  power.  What  will  ye?  shall  I  come  unto  you 
with  a  rod,  or  iu  love  and  a  spirit  of  gentleness? 


the  state  denoted  ;  they'became  inflated.  The 
idea  expressed  is  not  elation,  but  conceit,  in- 
flation; as  if  they  said,  Paul  dares  not  come 
to  Corinth.  Bengelsays:  "  Vitium  Corinthiis 
frequens,  inflatio";  "a  common  vice  of  the 
Corinthians,  this  inflation."  Paul  probably 
heard  of  this  fact,  as  of  others,  from  those  of 
Chloe. 

19.  Shortly.    On  the  time  of  his  intended 
coming,  see  16:  8.     If  the  Lord  will.     This 
term  is  applied  to  both  the  Father  and  Christ 
in  the  New  Testament,  and  it  is  difficult  to 
tell  which  is  meant  in  the  passages  where  it  is 
found.    There  are  only  three  passages  in  which 
this  particular  phrase,  '  if  the  Lord  will,'  or  its 
equivalent,  is  found,  viz.,  this  passage;  16:  7; 
James  4:   15.     In  these,   there  is  nothing  to 
determine  the  question.     But  if  we  compare 
them  with  Rom.  1 :  10,  it  seems  more  prob- 
able that  such  things  are  referred  to  the  will 
of  God.     In  fact,  as  Tischendorf  remarks  on 
the  disputed  text  Bom.   15:  32,   Paul  never 
says   'according   to   the  will  of  Christ,'   but 
always  'of  God.'     On  the  other  hand,  if  we 
compare  2  Cor.  12:  8,  9,  with  the  last  clause  of 
ver.  9,  and  with  Acts  13:  2;  16:  10,  in  which 
Meyer  himself  admits  that  Christ  is  the  one 
referred  to  as  directing  in  a  precisely  parallel 
case,  it  does   not  seem  as  if  we  could  speak 
with   any  certainty  of  the   New  Testament 
usage.     Not  the  speech — literally,  the  word 
— but  the  power.     There  is  pretty  general 
agreement  as  to  what  is  meant  by  'the  word' 
in  this  contrast,  viz.,  their  inflated  and  boast- 
ful talk  ;  but  there  is  general  disagreement  as 
to  the  meaning  of  '  the  power.'     Some  refer  it 
to  the  power  of  working  miracles,   others  to 
the  virtue  of  these  men,  etc.;  interpretations 
which  are  plainly  contrary  to  the  context. 
Meyer  infers  from  the  statement  of  ver.  20 
that  it  refers   to  their  power  to  accomplish 
results  for  the  furtherance  of  the  kingdom  of 
God.     It  is  to  be  said,  however,  against  this 
otherwise  just  interpretation,  that  it  does  not 
present  an  exact  contrast  to  'the  word.'    Their 
boasting  and  their  power  to  do,  do  not  in  this 
view  refer  to  the  same  thing.     Their  conceited 


talk  was  that  Paul  did  not  dare  to  come  to 
Corinth;  and  what  Paul  would  find  out  is 
whether  they  have  any  power  corresponding 
to  this,  any  power  to  withstand  him  and  make 
it  undesirable  for  him  to  come  to  their  city. 

20.  For  the  kingdom  of  God  is  not  in 
word,  but  in  power.  The  order  in  the  Greek 
puts  the  words  not  in  word  at  the  beginning,  for 
the  sake  of  emphasis.  With  the  interpretation 
given  of  the  last  part  of  ver.  19,  this  statement 
would  be  quite  general.  The  kingdom  of  God 
does  not  have  its  existence  and  nature  in  words; 
words  are  not  the  thing  by  which  it  is  known, 
but  power.  And  so  those  that  belong  to  it 
will  have  to  be  treated  in  the  same  way  ;  not 
by  what  they  say,  but  by  what  they  can  do. 

21.  What  will  ye,  etc.  The  apostle  has 
referred  to  his  intention  to  come,  and  now  at 
the  close  of  the  section  in  which  he  has  pointed 
out  the  evils  that  exist  among  them,  he  asks 
them  how  they  will  have  him  come,  intima- 
ting that  it  is  optional  with  them  whether  he 
shall  come  to  punish  them,  as  he  fears  that  he 
may,  or  in  love,  as  he  hopes  that  he  may  come. 
With  a  rod.  Carrying  out  the  representation 
of  their  filial  relation  to  him — the  badge  of 
parental  authority.  The  spirit  of  meek- 
ness— better,  gentleness.  Some  commentators 
suppose  that  he  means  here  the  Holy  Spirit 
in  one  of  his  workings.  But  this  seems  un- 
necessary and  forced.  Meyer  gives  as  a 
reason  for  this,  that  wherever  the  word  for 
Spirit  is  accompanied  by  the  genitive  of  an 
abstract  noun,  it  refers  to  the  Holy  Spirit. 
But  see  Gal.  6 :  1,  and  other  passages,  in  which 
it  is  pure  assertion  to  refer  the  expression  to 
the  Holy  Spirit,  there  being  nothing  in  the 
passage  itself  to  determine  it. 

CRITICAL  NOTES.— CHAPTER  IV. 

2.  The  text  translated  in  the  Notes  so,  be- 
sides is  found  in  XABCD,  etc.,  and  the  prin- 
cipal versions. 

6.  The  verb  to  think  is  omitted  in  N*ABD*, 
etc.,  syrutr  cop. 

14.  I  warn  is  found  in  BDE,  etc.,  it  vulg.  It 


Ch.  V.] 


I.  CORINTHIANS. 


43 


CHAPTER  V. 


IT  is  reported  commonly  that  there  is  fornication  among 
you,  and  such  fornication  as  is  not  so  much  as  named 
among  the  Gentiles,  that  one  should  have  his  father's 
.  wife. 


1      It  is  actually  reported  that  there  is  fornication 
among  you,  and  such  fornication  as  is  nol  even 

among    the    Gentiles,    that    one    of  you    hath    his 


is  to  be  changed  to  warning  on  the  authority 
of  XACP  30,  etc. 

17.  In  Christ  alone  is  found  in  ABDC,  etc.,  3 
Mss.  of  the  vulg.  syrsch,  etc.  Christ  Jesus  is 
found  in  XCDb,  etc.,  2  Mss.  of  vulg.  syrP  cop 
etc.  Lord  Jesus,  in  D-FG  d  fg,  etc.  Both  the 
last  readings  are  in  favor  of  the  insertion  of 
the  word  Jesus. 


ANALYSIS. 
1, 2.  Charge  against  the  church,  that  forni- 
cation of  a  flagrant  kind  exists  among  them  ; 
that  notwithstanding,  their  boasting  continues, 
and  that  the  principal  offender  is  not  removed, 
3-5.  His  own  sentence  of  excommunication 
against  the  offender.  6-8.  The  church  has  no 
good  ground  to  boast,  since  even  a  little  sin  will 
infect  the  whole  body  ;  and  they  should,  there- 
fore, purify  themselves  from  the  old  sin,  in 
order  to  keep  the  Christian  passover.  9-12. 
Correction  of  a  misunderstanding  of  an  in- 
junction in  a  previous  letter,  againstassociating 
with  fornicators,  limiting  it  to  offenders  within 
the  church,  on  the  ground  that  otherwise  they 
would  have  to  go  out  of  the  world,  and  that 
they  can  judge  their  own  members,  but  not 
the  world.  13.  Final  injunction  to  cast  out 
the  incestuous  man. 


Ch.  5.  1.  Commonly — this  is  not  a  legiti- 
mate sense  of  the  Greek  word.  It  may  mean 
wholly  or  altogether;  or  in  short ;  or  in  general. 
The  first  of  these  would  require  some  stronger 
word  than  the  verb  with  which  it  is  here  associ- 
ated. One  could  say  it  is  altogether  believed  or 
knoivn,hut  it  is  reported  is  too  weak  an  assertion 
to  be  coupled  with  this  strong  adverb.  The 
meaning  in  short  is  not  found  elsewhere  in  the 
New  Testament,  but  it  is  not  to  be  rejected  on 
this  account,  as  the  word  occurs  only  four 
times;  viz.,  Matt.  5:  34,  this  passage,  ch.6:  7, 
and   15:  20,  allowing  only  a  small  range   for 


quite  justified,  as  far  as  linguistic  considera- 
tions go,  by  the  clause  which  follows,  specify- 
ing   a    particular    case    contrasted   with    the 
general  statement  which  this  meaning  makes 
of  the  clause  in  which  it  stands.     The  entire 
statement   would   be  then,  In  general,  forni- 
cation is  reported  among  you,  and  (in  particu- 
lar) such  fornication  as  is  not  even  among  the 
Gentiles.     The  only  difficulty  with  this  inter- 
pretation is  that  it  makes  the  apostle  represent 
fornication  as  existing  in  the  church  outside 
of  the.  special  flagrant  case  against  which  he 
advises  action.     But   the  same  impression  is 
conveyed,  as  we  shall  see,  in  the  last  clause  of 
the  verse,  and  on  the  whole  these  consequences 
of   an  otherwise   just   interpretation  are  not 
of  so  much  importance  as  the  exegetical  diffi- 
culties of  the  other  possible  interpretations. 
Among  you.    Meyer  makes  these  words  limit 
the  verb,  as  if  the  reporting  was  among  them  ; 
but  this  would  leave  it  quite  indefinite  where 
the  fornication  was,  and  is  not  required  really. 
As   is    not    so    much   as    named    among 
the  Gentiles.     The  verb  'is  named'  is  not 
found   in  the  best  text.     (See   Crit.  Notes.) 
The  verb  is  is  to  be  supplied— as  is  not  among 
the  Gentiles  even.    The  emphasis  comes  on  the 
words  'among  the  Gentiles.'     Paul  does  not 
mean  probably  that  such  cases  were  not  found, 
but  that  they  were  not  allowed  by  their  laws 
or  customs,  as  the  silence  of  the  Corinthian 
Church  seemed  to  sanction  this.    (Cf.  verse  2.) 
That  one  should  have  his  father's  wife- 
should  be,  so  that  one  has,  or,  some  one.      The 
conjunction  does  not  denote  the  case  of  forni- 
cation to  which  he  has  referred  as  being  such 
as  is  not  found  among  the  Gentiles,  but  the 
result  of  this  state  of  things,  the  climax  of  the 
whole  thing.      Of  course,   this   increases  the 
difficulty    mentioned    above,    in    connection 
with  the  words   'in  general,'   as  it  represents 
the  existence  among  them,  not  only  of  vice, 
but  of  flagrant  vice;   while  the  apostle  selects 


choice.    But  this  meaning  requires,  of  course,  a    only  the  one  case  in  which  this  vice  cul 
close  connection  with  what  precedes,  of  which  it 
should  be  a  summing  up,  and  we  have  no  such 
connection  here.     The  meaning  in  general  is 


Immates 


for  discipline.  But  such  a  condition  of  things 
is  of  course  not  so  strange  in  a  church  newly 
converted  out  of  the  grossest  and  most  immoral 


44 


I.  CORINTHIANS. 


[Ch.  V. 


2  And  ye  are  puffed  up,  and  have  not  rather  mourned, 
that  he  that  hath  done  this  deed  might  be  taken  away 
from  among  you. 

3  For  I  verily,  as  absent  in  body,  but  present  in  spirit, 
have  judged  already,  as  though  I  were  present,  concern- 
ing him  that  hath  so  done  this  deed, 

4  In  the  name  of  our  Lord  Jesus  Christ,  when  ye  are 
gathered  together,  and  my  spirit,  with  the  power  of  our 
Lord  Jesus  Christ, 

5  To  deliver  such  a  one  unto  Satan  for  the  destruction 
of  the  tlesh,  that  the  spirit  may  be  saved  in  the  day  of 
the  Lord  Jesus. 


2  father's  wife.  And  Jye  are  puffed  up,  and  2did 
not  rather  mourn,  that  he  that  had  done  this  deed 

3  might  be  taken  away  from  among  you.  For  I  verily, 
being  absent  in  body  but  present  in  spirit,  have  al- 
ready, as  though  I  were  present,  judged  him  that 

4  hath" so  wrought  this  thing,  in  the  name  of  our  Lord 
Jesus,  ye  being  gathered  together,  and  my  spirit, 

5  with  the  power  of  our  Lord  Jesus,  to  deliver  such  a 
one  unto  Satan  for  the  destruction  of  the  tlesh,  that 
the  spirit  may  be  saved  in  the  day  of  the  Lord  3Jesus. 


1  Or,  are  ye  puffed  up  f 2  Or,  did  ye  not  rather  mourn 


you  ? 3  Some  ancient  authorities  omit,  Jesus. 


heathenism,  and  the  law  of  discipline,  or  the 
principle  on  which  it  is  administered,  is  com- 
parative, not  absolute.  A  converted  China- 
man, who  has  been  brought  up  to  lie,  has  to 
learn  gradually  to  tell  the  truth;  and  the 
missionaries  have  to  lay  down  the  law  of  dis- 
cipline for  the  churches  accordingly.  This 
fact,  that  the  New  Testament  churches  were 
mission,  pioneer  churches,  has  not  been  borne 
in  mind  enough  in  applying  to  the  present 
time  their  customs  and  laws.  Have  his 
father's  wife — the  verb  may  mean  to  have  as 
a  wife  or  as  a  mistress.  But  only  the  former 
is  found  in  the  New  Testament. 

2.  And  ye.  The  pronoun  is  emphatic — 
you,  among  whom  such  things  are  found.  Are 
puffed  up,  not  of  course  by  these  things,  but 
in  spite  of  them.  And  have  not  rather 
mourned — should  be,  and  did  not  rather 
mourn — referring  to  the  time  when  this  sin  was 
committed.  That  he  that  hath  done  this 
deed — literally,  this  work.  This  clause  de- 
notes the  purpose,  not  merely  the  result  of 
their  mourning.  Only  on  condition  that  the 
church  mourned  the  sin,  could  it  cast  out  the 
sinner. 

3.  For  I.  The  pronoun  is  emphatic — to 
contrast  his  action  with  theirs.  Verily — 
should  be  omitted  ;  there  is  nothing  corre- 
sponding to  it  in  the  original.  As  absent  in 
body — should  be,  being  absent  in  the  body. 
(See  Crit.  Notes.)  But  present  in  the 
spirit — i.  e.,  in  thought,  in  imagination,  he 
puts  himself  there.  That  hath  so  done  this 
deed — literally,  who  so  wrought  this.  The 
sentence  begun  in  this  verse  confirms  the  pre- 
ceding verse,  in  which  it  is  implied  that  the 
offender  should  be  put  out  of  the  church.  In 
confirmation  of  this,  the  apostle  gives  his  own 
judgment  already  formed. 

4.  In  the  name  of  our  Lord  Jesus 
Christ.  'Christ'  should  be  omitted.  (See 
Crit.  Notes.)    This  phrase  limits  the  verb  'to 


deliver'  at  the  beginning  of  the  next  verse. 
He  was  to  act  in  this  matter  not  by  himself, 
but  in  the  name  of  Christ,  acting  as  his  repre- 
sentative. When  ye  are  gathered  to- 
gether, and  my  spirit.  This  is  a  participial 
clause  in  the  Greek,  and  does  not  denote  the 
time  of  their  gathering  as  that  when  this  is  to 
be  done,  but  the  gathering  itself  as  an  accom- 
paniment of  the  transaction.  You  having 
been  gathered  together,  and  my  spirit.  The 
presence  of  his  spirit  in  the  gathering  is  to  be 
explained  in  the  same  way  as  in  ver.  3.  With 
the  power  of  our  Lord  Jesus  Christ. 
'Christ'  is  to  be  omitted.  (See  Crit.  Notes.) 
Does  this  phrase  represent  Christ  as  present 
in  the  assembly  in  power,  as  Paul  in  spirit, 
or  does  it  denote  Paul  as  vested  with  the 
power  of  Christ?  This  depends  upon  the 
nature  of  the  transaction.  The  actor  is  Paul 
himself,  or  the  church  acting  for  him;  and 
since  the  act  is  his,  it  is  more  natural  to  sup- 
pose that  he  speaks  of  himself  as  vested  with 
the  power  of  Christ,  than  of  the  presence  of 
Christ  merely  as  a  third  party  in  the  assembly 
of  the  church.  So  Meyer.  Winer  says,  that 
the  preposition  in  this  case  "denotes  the 
power  as  combining  and  co-operating  with 
the  person,"  (or  persons).     P.  391. 

5.  To  deliver  such  an  one  to  Satan  for 
the  destruction  of  the  flesh.  This  is  gen- 
erally interpreted  to  mean  an  actual  deliver- 
ing over  to  Satan  for  the  infliction  of  bodily 
disease,  including  with  this,  excommunica- 
tion from  the  church.  Grimm  says  of  the 
phrase  'destruction  of  the  flesh,'  "said  of  ex- 
ternal evils  and  troubles  by  which  the  lusts  of 
the  flesh  are  broken  and  extinguished."  But 
this  power  of  Satan  to  inflict  diseases  is  im- 
probable in  itself,  and  would  require  the  most 
positive  Scripture  statement  for  its  proof.  The 
passages  that  are  appealed  to  for  this  are  Luke 
13:  16,  and  2  Cor.  12:  7.  But  these  may  be 
easily    explained    without    invalidating    the 


Ch.  V.] 


I.  CORINTHIANS. 


45 


6  Your  glorying  is  not  good.    Know  ye  not  that  a 
little  leaven  leaveueth  the  whole  lump? 


6  Your  glorying  is  not  good.   Know  ye  not  that  a  little 


ordinary  Scripture  doctrine  that  God  controls 
these  things  immediately.  (See  Note  on  2 
Cor.  12:  7.)  Added  to  this  general  difficulty, 
is  the  consideration  that  this  would  be  a  case 
in  which  Satan  would  be  employed  to  inflict 
bodily  ills  for  purposes  directly  hostile  to  his 
kingdom,  involving  the  absurdity  of  Mark  3  : 
23  seq. —  Satan  casting  out  Satan,  and  the 
kingdom  divided  against  itself.  It  is  difficult 
to  imagine  God  employing  such  an  emissary, 
or  Satan  allowing  himself  to  be  so  used. 
Meyer  says  in  regard  to  the  phrase  'for  the 
destruction  of  the  flesh,'  "in  order  that  his 
sinful  bodily  nature,  this  sphere  of  action  of 
his  passions  and  lusts  determined  by  the  sin- 
ful power  dwelling  in  it,  may  be  emptied 
through  bodily  diseases  of  its  sinful  power 
and  in  so  far  be  subordinated  and  destroyed." 
Now  there  seems  to  be  confusion  of  thought 
here.  For  we  have  two  things,  the  means 
and  the  end;  the  former  being  the  infliction 
of  bodily  diseases,  and  the  latter  the  destruc- 
tion of  the  sinful,  carnal  nature ;  both  sup- 
posed to  be  contained  in  the  single  phrase 
'destruction  of  the  flesh.'  And  the  question 
is,  which  of  these  is  determined  by  the  lan- 
guage itself.  If  it  is  the  means,  then  the 
other  has  to  be  determined  outside  of  the  lan- 
guage ;  and  if  the  end,  then  the  means  is  left 
indeterminate  by  the  language.  One  must 
be  taken  and  the  other  left.  Neither  'destruc- 
tion '  nor  '  flesh  '  can  mean  both  things  at  the 
same  time,  and  in  the  same  case.  Nor  does 
the  one  necessarily  or  naturally  imply  the 
other.  Then  in  regard  to  the  difficulty  men- 
tioned above,  of  Satan  acting  against  himself, 
Meyer  says,  "Satan,  with  anti-Christian  de- 
sign, punishes  with  bodily  ill  the  one  delivered 
to  him;  but  this  design  of  his  must  involunta- 
rily serve  the  divine  purpose  of  salvation."  Is 
this  supposed  to  be  deception,  or  coincidence, 
or  strange  blindness  in  Satan?  Does  God  hide 
from  Satan  his  real  design,  and  make  him 
suppose  that  he  is  serving  himself?  Or  is 
Saran  so  blind  as  to  do  it,  the  command 
coming  from  such  a  source,  without  knowing 
the  reason  ?  Or  is  it  a  coincidence — God  find- 
ing in  Satan  such  a  purpose  and  improving 
it?  Either  alternative  is  beset  with  difficulties. 
Again,  it  is  generally  agreed  that  somehow 


excommunication  is  included,  the  connection 
with  verse  2  determining  that.  But  when 
we  come  to  analyze  the  phrase,  either  it  has 
the  specific  meaning  to  deliver  the  man  to 
Satan  for  the  specific  purpose  of  casting  out 
sin  by  means  of  disease,  the  idea  of  excom- 
munication not  suggesting  the  language, 
nor  being  implied  in  it;  or  it  has  the  general 
meaning  to  excommunicate,  and  no  need  to 
go  further,  and  include  anything  else. 
Neither  necessarily,  or  naturally,  includes 
the  other.  But  all  these  troublesome  ques- 
tions are  avoided  by  leaving  out  any  idea  but 
excommunication,  for  the  simple  purpose  of 
destroying  by  moral  means  the  man's  carnal 
nature.  It  is  admitted  that  excommunication 
is  included,  and  is  it  not  enough  to  explain 
the  language?  We  mean  by  it  the  removing 
of  a  person  from  the  church  into  the  world. 
And  inasmuch  as  Satan  is  the  ruler  of  the 
world  in  the  New  Testament  representation, 
this  phrase  'deliver  to  Satan'  may  easily 
stand  as  a  strong  expression  for  excommuni- 
cation. Naturally  enough,  Paul  would  wish 
to  use  as  strong  language  as  possible  to  con- 
vey the  terrible  meaning  of  this  act,  in  order 
to  let  the  man  understand  where  his  sin  places 
him.  On  Satan  as  the  ruler  of  this  world,  see 
John  12:  31;  14:  30;  16:  11;  Eph.  2:  2,  3; 
and  Cremer's  "Bib.  Theol.  Lex,"  (Art.  Kda/aos). 
As  to  the  phrase  'destruction  of  the  flesh,' 
the  word  'flesh,'  as  contrasted  with  'spirit,' 
is  the  New  Testament  term  for  the  sinful 
nature;  and  the  destruction  of  this  is  the 
legitimate  object  of  excommunication.  And 
there  is  no  necessary  connection  of  this  nature 
with  the  body,  that  makes  it  necessary  to 
suppose  that  other  than  spiritual  means  are 
employed  for  this  purpose.  That  the  spirit 
may  be  saved.  By  'spirit'  is  meant  the 
renewed  nature  of  the  man  ;  that  in  the  man 
which  is  controlled  by  the  Divine  Spirit. 
Saved.  Preserved  from  destruction.  The 
contrast  between  'flesh'  and  'spirit'  is  such 
that  the  destruction  of  the  one  is  necessary  to 
the  preservation  of  the  other. 

G.  Your  glorying  is  not  good.  The 
verbal  noun  here  is  passive  in  form,  denoting 
that  of  which  they  boast,  their  ground  or  reason 
of  boasting — you  have  no  good  ground  to  boast. 


46 


I.  CORINTHIANS. 


[Ch.  V. 


7  Purge  out  therefore  the  old  leaven,  that  ye  may  be 
a  new  lump,  as  ye  are  unleavened.  For  even  Christ  our 
passover  is  sacrificed  for  us: 

8  Therefore  let  us  keep  the  feast,  not  with  old  leaven, 
neither  with  the  leaven  of  malice  and  wickedness;  but 
with  the  unleavened  brtad  of  sincerity  and  truth. 


7  leaven  leaveneth  the  whole  lump?  Purge  out  the  old 
leaven,  that  ye  may  be  a  new  lump,  even  as  ye  are 
unleavened.    For  our  passover  also  hath  been  sacri- 

8  flced,  e oen  Christ:  wherefore  let  us  'keep  the  feast, 
not  with  old  leaven,  neither  with  the  leaven  of  malice 
and  wickedness,  but  with  the  unleavened  bread  of 
sincerity  and  truth. 


1  Or,  keep  festival. 


A  little  leaven.  Some  suppose  that  this  refers 
to  the  evil  persons  among  them,  instead  of  evil 
principles.  But  see  ver.  8,  which  explains 
the  leaven  as  consisting  in  evil  and  wicked- 
ness. Leaven  is  always  used  in  the  New 
Testament  of  an  evil  principle,  except  in  our 
Lord's  parable   of  the   leaven    in   the   meal. 

(Matt.  16:6,  11,  12;  Gal.  5:9.)       This    clause    gives  the 

reason  why  they  have  no  good  ground  of 
glorying,  because  they  have  among  them  this 
perhaps  small  but  pervasive  and  powerful 
evil  principle.  Little — denotes  the  quantity, 
not  the  quality  of  the  evil ;  the  small  number 
of  persons  infected  by  it.  There  may  be  few 
persons  in  whom  the  evil  is  found,  but  the 
evil  itself  is  great  and  infectious. 

7.  Therefore  is  to  be  omitted.  (See  Crit. 
Notes.)  It  slipped  into  the  text  easily,  as  it 
expresses  the  logical  relation  of  the  sentences. 
Old  leaven.  The  word  translated  'old,' 
means  not  merely  old  in  age,  but  in  kind. 
As  ye  are  unleavened.  The  construction 
of  this  sentence  is  such  as  to  denote  a  com- 
parison with  their  actual  present  state,  not  the 
proportion  or  measure  in  which  they  become 
unleavened.  He  wishes  them  to  become  a 
new,  fresh  lump,  by  purging  out  the  old 
leaven,  to  correspond  with  their  unleavened 
state;  or,  dropping  the  figure,  to  become  holy 
by  casting  out  sin,  to  correspond  with  their 
sinless  condition.  But,  of  course,  he  does  not 
mean  absolute  sinlessness;  for  that  does  not 
correspond  with  the  actual  state  of  the  church, 
nor  with  his  teachings  as  to  the  Christian  state 
here  and  now;  and  it  would  besides  render  his 
exhortation  absurd.  But  he  refers  to  their 
normal,  prevailing  character  as  Christians 
regenerated  and  holy,  to  which  he  would  have 
their  present  action  and  condition  correspond. 
Conybeare  and  Howson,  and  "Wieseler,  sup- 
pose that  this  denotes  their  abstaining  from 
leaven  at  the  passover.  But  this  is  improb- 
able on  other  grounds;  and  the  word  'unleav- 
ened' is  never  used  of  persons  abstaining 
from  leaven,  but  always  of  unleavened  things, 
or,    figuratively,    unleavened   persons.      For 


even  Christ,  our  passover,  is  sacrificed 

for   us  —  should   be,  for   also  our   passover, 
Christ,    was   sacrificed.     (See    Crit.    Notes.) 
The   position    of  the    words  is  such  that  no 
single     word     can     be     emphasized,     except 
'passover.'     And  as  the  new  element  intro- 
duced here  is  not  simply  the  paschal  lamb, 
but  the  slaying  of    it,    the    'also'    probably 
limits  the  whole  sentence.    Besides  the  general 
reasons  for  their  abstaining  from  the  leaven  of 
sin,  there  is  this  reason,  that  they  have  a  pass- 
over,  in  which  Christ  is  the  paschal  lamb.    As 
the  Jewish  passover  was  the  occasion  of  the 
Jews'  abstaining  from  leaven,  so  the  slaying 
of  Christ,  our  paschal  lamb,  is  the  reason  why 
Christians  should  put  a  way  all  sin.    'Our  pass- 
over.'      The   meaning  of  the   word  is,    first, 
the  passover  sacrifice,  then  the  paschal  lamb, 
then  the  supper,  and  then  the  feast.     Here,  of 
course,  it  is  the  paschal  lamb.     Me3'er  argues 
from  this  comparison  of  Christ  to  the  paschal 
lamb  that  he  must  have  been  crucified  on  the 
day  of  the  passover,  according  with  the  sup- 
posed chronology  of  John,   and  contrary  to 
that  of  the  Synoptists.    But  without  going  into 
this  question  of  the  supposed  difference  be- 
tween the  two  accounts  of  the  crucifixion,  it 
certainly  seems  a  forcing  of  the  resemblance 
between  type  and  anti-type  to  make  the  dates 
correspond    exactly.      The    resemblance    re- 
quired is  the  general  analogy  of  the  two  in 
character  and  purpose.     And  this  is  found  in 
the  prominence  given  to  the  paschal  lamb  in 
the  salvation  cf  Israel.     (See  Exod.  12:  3-27.) 
8.  Therefore  let  us  keep  the  feast.     It 
is  generally  supposed  that  there  is  an  allusion 
here  to  a  near  celebration  of  the  passover,  or 
of  the  Easter  festival  supposed  to  be  already 
established  in  the  church.     Meyer  says,  that 
the  whole  allegory  would  be  quite  unnatural 
for  Paul,  if  he  had  written  his  letter,  which  he 
wrote  before  Pentecost,  after  Easter,  and  so 
between   the  passover  and  Pentecost;   quite 
natural  on  the  contrary,  if  the  Jewish  pass- 
over  was  near  at  hand,  by  which  means  this 
allegory,  nowhere  else  used  by  him,  would  pre- 


Ch.  V.] 


I.  CORINTHIANS. 


47 


9  I  wrote  unto  you  in  an  epistle  not  to  company  with 

fornicators : 

1(J  Yet  not  altogether  with  the  fornicators  of  this 
■world,  or  with  the  covetous,  or  extortioners,  or  with 
idolaters ;  for  then  must  ye  needs  go  out  of  the  world. 


9      I  wrote  unto  you  in  my  epistle  to  have  no  company 

10  with  fornicators; '  not  at  all  meaning  the  fornicators 

of  this  world,  or  with  the  covetous  and  extortioners, 

or  with  idolaters ;  for  then  must  ye  needs  go  out  of 


1  Or,  not  altogether  Kith  the,  etc. 


sent  itself  unsought  to  him,  so  that  the  unusual 
form  of  his  speech  shaped  itself  as  an  expres- 
sion of  the  festival  thoughts  which  in  the 
nearness  of  the  passover  were  living  in  him. 
The  language,  however,  is  not  regarded  as 
referring  to  the  way  in  which  the  approaching 
feast  should  be  kept,  but  as  a  figurative  repre- 
sentation of  the  way  in  which  the  Christian's 
life  should  he  lived.  Hofmann  says,  "The 
keeping  of  the  feast  is  for  the  church  of  Christ 
its  life,  celebrating  the  memory  of  Christ's 
death  and  of  its  salvation."  As  to  the  ques- 
tion whether  the  language  is  suggested  hy  the 
nearness  of  the  feast,  it  is  at  any  rate  not 
certain  enough  to  found  a  chronological 
datum  on,  as  Wieseler  and  others  do.  De 
"VVette's  statement  that  the  language  is  occa- 
sioned by  the  proverb  of  ver.  6,  of  which  this 
is  simply  the  figurative  development,  is  cer- 
tainly sufficient,  while  the  statement  that 
without  the  passover  itself  impending  the 
allegory  is  unnatural,  is  too  strong.  Not 
with  old  leaven — the  old  leaven — sin  in  gen- 
eral is  meant  here.  Nor  with  the  leaven  of 
malice  and  wickedness.  This  is  a  case  in 
which  the  specific  terms,  instead  of  being  in 
some  way  included  in  the  general,  are  added 
to  it.  But  Avith  the  unleavened  bread  of 
sincerity  and  truth — better,  of  purity  and 
truth.  By  'truth'  is  not  meant  truthfulness, 
but  moral  truth  as  opposed  to  error. 

9.  Beginning  of  another  paragraph  sug- 
gested by  what  he  has  just  said  in  regard  to 
the  leaven.  I  wrote  unto  you  in  an 
epistle  —  should  be,  in  the  Epistle.  The 
apostle  cannot  refer  to  the  present  Epis- 
tle for  two  reasons — first,  because  the  refer- 
ence would  have  been  more  definite,  in  this 
Epistle,  instead  of  in  the  Epistle,  or  else  the 
words  would  have  been  omitted  altogether; 
and  second,  because  there  is  nothing  in  the 
letter  corresponding  to  this.  There  is  very 
little  doubt,  therefore,  that  the  apostle  refers 
to  another  Epistle,  which  has  been  lost.  Not 
to  company.  This  verb,  which  means  to 
mingle  or  associate  with,  is  found,  besides,  in 
2  Thess.  3:  14;  and  its  use  there,  where  the 


Thessalonians  are  commanded  at  the  same 
time  not  to  associate  with  one,  and  yet  to  treat 
him  as  a  brother,  indicates  that  it  is  used  of 
social  intercourse,  not  of  official  connection. 
The  same  thing  is  shown  by  ver.  11,  where, 
under  the  general  prohibition,  is  mentioned, 
specially,  eating  with  one.  This  is  not  a  com- 
mand, therefore,  to  exclude  from  the  church, 
but  to  withdraw  social  intercourse.  [It  seems 
to  me  that  exclusion  from  the  church  is  im- 
plied in  the  comprehensive  exhortation  or 
rule  here  given  not  to  associate  with  forni- 
cators, etc.  If  as  seems  probable,  the  par- 
allel passage  1.2  Thess.  3 :  i4)t  also  implies  exclu- 
sion from  the  church,  it  must  be  understood 
that  this  exclusion  was  expected  to  lead  the 
offending  brother  to  repentance.  See  Note 
on  ver.  5,  above,  and  the  language  of  Paul  in 
ITim.  1:  20. -A.  H.] 

10.  Yet  not  altogether.  If  there  is  any 
conjunction  here,  it  is  and,  not  'yet.'  But, 
according  to  the  best  authorities,  there  is  no 
conjunction  at  all.  (See  Crit.  Notes.)  There 
is  some  doubt  whether  the  meaning  is  'not 
altogether'  or  not  at  all.  Both  are  admis- 
sible. But  it  seems  quite  evident  that  the 
command  must  refer  either  to  fornication 
generally,  or  to  those  without  the  church 
exclusively.  The  question  between  the  two 
has  been  treated  as  if  it  were  a  question  as  to 
what  he  would  command  them  about  the  two 
classes,  instead  of  what  his  command  was  in 
this  particular  case.  This  being  the  question, 
it  seems  quite  plain  that  the  simple  command 
not  to  associate  with  fornicators  must  mean  one 
or  the  other,  and  not  some  mixed  thing.  And, 
in  fact,  he  tells  us  that  he  means  those  in  the 
church  exclusively — not  those  in  the  world; 
and  in  ver.  10,  12,  13,  why  his  command  was 
confined  to  them.  Of  this  world — i.  e..  ac- 
cording to  the  ordinary  Now  Testament  use,  the 
world  as  opposed  to  the  church.  Or  with  the 
covetous,  or  extortioners.  The  conjunction 
connecting  these  two  is  and,  showing  that 
they  are  regarded  as  belonging  together  in 
one  class.  Or  idolaters.  The  temptation 
to  countenance  the  idol-worship,  from  which 


48 


I.  CORINTHIANS. 


Ch.  V. 


11  But  now  I  have  written  unto  you  not  to  keep  com- 
pany, if  any  man  that  is  called  a  brother  be  a  fornicator, 
or  covetous,  or  an  idolater,  or  a  railer,  or  a  drunkard,  or 
an  extortioner;  with  such  a  one  no  not  to  eat. 

12  For  what  have  I  to  do  to  judge  them  also  that  are 
without?  do  not  ye  judge  them  that  are  within? 

13  But  them  that  are  without  tiodjudgeth.  Therefore 
put  away  from  among  yourselves  that  wicked  person. 


11  the  world:  but1  as  it  is, I  wrote  unto  you  not  to  keep 
company,  if  any  man  that  is  named  a  brother  be  a 
fornicator,  or  covetous,  or  an  idolater,  or  a  reviler, 
or  a  drunkard,  or  an  extortioner;  with  such  a  one 

12  no,  not  to  eat.  For  what  have  I  to  do  with  judging 
them  that  are  without?  Do  not  ye  judge  them  that 
are  within,  whereas  them  that  are  without  God  judg- 

13  eth?  Put  away  the  wicked  man  from  among  your- 
selves. 


1  Or,  now  I  write. 


they  had  heen  converted  in  some  way,  was 
strong  among  the  early  Christians,  and 
especially  in  a  city  like  Corinth.  It  might 
come  from  motives  of  policy — the  Christian 
being  anxious  to  conciliate  his  friends  without 
really,  at  heart,  worshiping  the  idol.  Such 
would  say,  "An  idol  is  nothing,"  and  so 
would  join  in  the  heathen  festivals,  and  other 
indirect  forms  of  worship.  (Cf.  ch.  8:  4;  10: 
19  seq. )  Or  it  might  come  from  a  lingering 
belief  in  the  idol — one  of  the  most  natural 
things  in  the  world  being  to  retain  vestiges  of 
old  beliefs,  the  same  as  the  remains  of  old 
sins.  (Cf.  ch.  8:  7.)  For  then— {.  e.,  if  my 
command  was  not  to  associate  with  them  ; 
must  ye  needs  go  out  of  the  world.  The 
'world'  is  not  here  the  world  as  an  evil  place 
opposed  to  the  church,  but  simply  in  the  local 
sense  of  the  word.  As  long  as  they  live  in 
the  world,  association  with  such  men  is  not 
to  be  avoided. 

11.  But  now  I  have  written— should  be, 
But  as  it  is,  I  wrote  to  you,  denoting,  not  what 
he  writes  to  them  now,  as  opposed  to  what  he 
did  write  to  them  before;  but  what  he  actually 
wrote  to  them,  as  opposed  to  their  misconstruc- 
tion of  it.  If  any  man  that  is  called  a 
brother.  The  name  is  here  intentionally 
substituted  for  the  reality,  as  such  persons 
made  it  extremely  doubtful  whether  they 
were  Christians  or  not.  Fornicator  .  .  . 
idolater  .  .  .  drunkard.  On  the  possibility 
of  such  sins  in  the  early  church,  see  on  verses 
1,  10.  Covetous  .  .  railer.  It  is  noticeable 
that  the  apostle  joins  with  the  rest  these  sins, 
and  enjoins  on  the  church  not  to  associate 
with  those  who  commit  them,  any  more  than 
with  fornicators.  Do  we  not  make  distinc- 
tions in  the  classification  of  sins  among 
church-members,  that  the  apostles  did  not 
make?  With  such  an  one,  no,  not  to  eat. 
Strictly,  not  even  to  eat.  This  is  climacteric, 
expressing  an  extreme  form  of  non-inter- 
course, while  the  Lord's  Supper,  or  the 
Agape,   was  the    highest  form  of.  Christian 


intercourse.  Moreover,  these  church  meals 
would  not  be  designated  as  merely  eating  to- 
gether. This  refers,  therefore,  to  ordinary 
meals.  This  form  of  expressing  the  disappro- 
bation of  the  church  of  the  sins  of  its  mem- 
bers, by  the  withdrawal  of  social  intercourse, 
has  been  dropped  almost,  if  not  altogether. 
Of  course,  the  apostle  does  not  mean  to  inter- 
dict religious  intercourse  and  admonition,  to 
draw  the  offender  away  from  his  sins,  but 
such  friendly  and  familiar  intercourse  as 
might  imply  sympathy  with  his  sins.  He 
means  to  put  the  offender  under  a  social  ban 
for  the  time,  as  a  rebuke  to  his  sins. 

12.  For  what  have  I  to  do  to  judge — 
should  be,  to  do  with  judging?  what  concern 
is  it  of  mine?  Them  also,  etc.  'Also'  is 
to  be  omitted.  (See  Crit.  Notes.)  Do  not 
ye  judge  those  that  are  within?  The 
order  of  the  original  better  expresses  the  em- 
phasis and  the  connection  of  thought — 7s  it 
not  those  within  that  ye  judge  ?  He  places 
himself  and  them  in  contrast  with  God  in  this 
respect,  that  their  judgment  is  confined  to 
their  own  members,  on  the  principle  that 
each  body  is  judge  of  those  that  belong  to  it, 
and  of  matters  within  its  own  sphere,  while 
only  God  is  judge  of  all.  This  gives  his  rea- 
son for  confining  his  command  of  non-inter- 
course to  the  church,  that  they  have  nothing 
to  do  with  judging  those  outside  the  church. 
The  act  implies  judgment  and  rebuke.  He 
changes  from  'I'  to  'you'  in  the  second  part 
of  the  verse,  because  he  wishes  to  confirm  what 
he  says  about  himself  by  an  appeal  to  the 
practice  of  the  church.  When  you  judge,  is 
it  your  own  members  or  outsiders  ?  And  so  I, 
when  I  give  a  command  involving  judgment 
on  fornicators  and  others,  mean  naturally 
those  within  my  jurisdiction. 

13.  God  judgeth.  Some  read  here,  will 
judge.  There  is  nothing  in  the  original  to 
show  which  is  the  correct  reading,  the  form 
being  susceptible  of  both  renderings.  But 
the  present  corresponds  better  with  the  pres- 


Ch.  VI.] 


I.  CORINTHIANS. 


49 


CHAPTER   VI. 


TvARE  any  of  you,  having  a  matter  against  auother, 
1/    go  to  law  before  the  unjust,  and  not  before  the 

saints? 


1      Dare  any  of  you,  having  a  matter  against  •  his 
neighbour,  go  to  the  law  before  the  uuriglneous, 


lGr.  the  other. 


ents  in  the  preceding  verse,  and  leaves  the 
statement  general,  that  the  judgment  of  these 
helongs  to  God.  Therefore  do.  s  not  belong 
in  the  text;  if  there  is  any  connective,  it  is 
and.  But  that  is  to  be  omitted.  (See  Crit. 
Notes.)  Put  away  from  among  yourselves 
that  wicked  person — should  be,  the  wicked 
one,  meaning  the  incestuous  man  of  ver.  1 
seq.  Ver.  9-13  have  been  a  digression  from 
the  subject  with  which  the  chapter  opens. 
But  in  this  last  sentence  he  returns  to  his  sub- 
ject, and  gives,  in  closing,  his  brief  command 
in  regard  to  the  offender.  It  is  not  really  so 
abrupt  as  it  seems;  for  this  action  in  regard  to 
him  is  carding  out  the  same  spirit  as  the 
action  enjoined  in  regard  to  more  ordinal 
offenders  in  the  preceding  paragraph.  The 
language  is  the  same  as  in  the  Septuagint  of 
Deut.  24 :  7. 

CRITICAL   NOTES. — CHAPTER    V. 

1.  Is  not  named  is  found  only  in  XCLP,  etc., 
and  in  syrutr,  and  is  to  be  omitted. 

3.  As  before  absent  is  found  in  DbandcEF, 
etc.,  it  syrP,  and  is  to  be  omitted. 

4.  Christ  is  found  in  the  name  of  our  Lord, 
in  the  first  part  of  the  verse  in  XDCEF,  etc., 
ef  g  vulg  syrachand  p0*  cop,  etc.  It  is  omitted 
in  ABDl;d  syrPtxt.  On  the  whole  the  external 
argument  favors  its  retention,  but  the  improb- 
ability of  its  omission,  if  it  belonged  in  the 
text,  causes  it  to  be  rejected  by  the  commenta- 
tors. In  the  last  part  of  the  verse  Christ  is 
found  in  DCEFG,  etc.,  e  f  gsyr3ch  and  p corr*  cop, 
etc.  It  is  omitted  in  XABD;;d  vulg  syrPut. 
so  that  the  authorities  are  against  it. 

7.  Therefore  is  found  only  in  XCCL,  etc., 
syrP,  and  is  to  be  omitted.  For  us  at  the  end 
of  the  verse  is  found  only  in  XCC3L,  etc.,  syrutr, 
and  is  to  be  omitted. 

10.  The  conjunction  at  the  beginning  of  the 
verse  (see  Notes)  is  found  only  in  XCDCL,  etc., 
syrP^andsch?)  an(j  js  to  ^e  omitted.  Or  extor- 
tioners is  the  reading  in  X°Db  and  c  E,  etc., 
e  vulg  syrVtr  cop  etc. ;  and  extortioners  is  to 
be  preferred,  being  found  in  X  *  A  BCD*,  etc., 
df  g. 

12.  Also  is  found  only  in  DE,  etc.,  syrP,  and 
is  to  be  omitted. 


13.  The  conjunction  at  the  beginning  of  the 
second  part  of  the  verse  (see  Notes)  is  found 
only  in  D3EL,  etc.,  syrutr,  and  is  to  be  omitted. 


ANALYSIS. 

1-11.  Injunction  against  going  to  law  before 
heathen  courts. 

Because,  1-6,  they  are  to  judge  the  world 
and  angels,  and  may  certainly  decide  such 
cases  among  themselves.  7,8.  They  ought 
not  to  have  such  lawsuits  with  each  other,  but 
rather  be  wronged;  instead  of  which  they 
themselves  wrong  and  defraud.  9, 19.  Warn- 
ing that  unjust  men  and  sinners  generally, 
cannot  inherit  the  kingdom  of  God.  11.  They 
once  belonged  to  this  class,  but  have  been 
made  and  counted  righteous,  and  should  act 
accordingly. 

12  -  29.  Injunction  against  fornication. 
12-14.  Consideration  of  certain  maxims  that 
have  been  urged  in  justification  of  this  sin. 
In  regard  to  the  statement  that  all  things  are 
allowable,  which  has  been  taken  out  of  the 
sphere  of  indifferent  things  and  applied  here, 
the  apostle  shows  that,  even  admitting  all 
things  to  be  permitted,  not  all  are  profitable, 
and  that,  while  he  may  be  master  of  every- 
thing, he  will  permit  nothing  to  be  master  of 
him.  In  regard  to  the  application  to  forni- 
cation of  the  maxim  "meats  for  the  bellj'," 
etc.,  he  shows  that  the  two  things  between, 
which  analogies  are  drawn  are  not  parallel ; 
first,  because  the  body  is  not  for  fornication, 
but  for  the  Lord ;  and  second,  because  both 
belly  and  food  are  destructible,  and  so  com- 
paratively unimportant;  while  both  the  body 
and  the  Lord  are  raised,  and  so  their  relations 
are  not  at  all  indifferent.  15-17.  The  sin  of 
fornication  shown,  in  taking  the  body  that 
belongs  to  the  Lord,  and  making  it  one  flesh 
with  a  harlot.  18,  19.  Fornication  a  sin 
against  the  body,  which  is  a  temple  of  the  Holy 
Spirit.  29.  Fornication  a  violation  of  the 
right  which  God  has  acquired  over,  them  by 
purchase. 

Ch.  6:   1.   Dare  any  of  you— should   be, 
Dares  any  one  of  you..    Having  a  matter. 


50 


I.  CORINTHIANS. 


[Ch.  VI. 


2  Do  ve  not  know  that  the  saints  shall  judge  the 
world?  and  if  the  world  shall  be  judged  by  you,  are  ye 
unworthy  to  judge  the  smallest  matters? 

3  Know  ye  not  that  we  shall  judge  augels?  how  luuch 
more  things  that  pertain  to  this  lite? 

4  If  then  ye  have  judgments  of  things  pertaining  to 
this  life,  set  them  to  judge  who  are  least  esteemed  in 
the  church. 


2  and  not  before  the  saints?  Or  know  ye  net  that 
the  saints  shall  judge  the  world?  and  if  the  world 
is  judged  by  you,  are  ye  unworthy  x  to  judge  the 

3  smallest  matters?  Know  ye  not  that  we  shall  judge 
angels?  how  much  more  things  that  pertain  to  this 

4  life?  If  then  ye  have  2 to  judge  tilings  pertaining  to 
this  life,  3do  ye  set  them  to  judge  who  are  of  no  ac- 
count in  the  church  ?    I  say  this  to  move  you  to 


1  Gr.  of  the  smallest  tribunals 2  Gr.  tribunals  pertaining  to 3  Or,  set  them 


The  word  used  is  the  Greek  word  for  a  legal 
action,  a  cause.  Against  another  — literally, 
the  other, — i.  e.,  the  other  party  in  the  suit.  Go 
before  the  unjust.  Unbelievers  are  here 
designated  hy  this  specific  term,  probably  in 
order  to  suggest  their  special  unfitness  for  this 
work  of  judges.  For  instances  of  the  use  of 
this  word  to  denote  the  general  class  of  wicked 
or  unbelievers,  see  Matt.  5:  45;  Acts  24:  15  j 
IPet.  3:  18;  2  Pet.  2:  9. 

2.  Do  ye  not  know — should  be,  Or  do  ye 
not  know.  (See  Crit.  Notes.)  This  conjunction 
is  used  because  what  has  just  been  said  is  on 
the  supposition  that  they  do  know  this,  and 
hence  the  unfitness  of  saints  going  to  the 
world  to  be  judged.  That  the  saints  shall 
judge  the  world?  This  is  the  only  indica- 
tion of  this  fact  iu  the  New  Testament, 
though  the  same  thing  is  predicated  of  the 
apostles  in  regard  to  the  twelve  tribes  of 
Israel.  (See  Matt.  19:  28;  Luke  22:  30.) 
This  would  be  included  possibly  in  the  posses- 
sion of  the  world,  (cf.  Matt.  5:5,)  and  the 
ruling  of  the  world,  (Eev.  2:  26  seq. ;  3:  21.) 
The  context  will  not  allow  the  statement  to  be 
explained  away  by  any  means;  as,  if  any- 
thing less  than  real  judgment  is  meant  in  this 
statement,  then  something  less  is  meant  in  the 
conclusion  of  his  argument.  It  is  their  abil- 
ity or  fitness  to  judge  that  is  in  question  ;  and 
this  must  be  proved  by  an  actual  weighty 
judgment  entrusted  to  them.  And  if  the 
world  shall  be  judged  by  you— should  be, 
is  judged  before  you.  On  this  use  of  the  Greek 
preposition,  see  Winer,  385.  Are  ye  unable 
to  judge  the  smallest  matters?— literally, 
unworthy  of  the  least  causes.  The  Greek 
word  translated  causes  means  either  that  by 
which  a  judgment  is  formed,  our  word  crite- 
rion, or  the  place  of  judgment,  a  tribunal. 
The  latter  meaning  is  admissible  here,  but  in 
verse  4  the  same  word  is  used  without  any 
reasonable  doubt  of  the  meaning  cause,  and 
the  same  meaning  is  therefore  to  be  preferred 
here.     Grimm  gives  this  meaning  in  verse  4. 


3.  Know  ye  not  that  we  shall  judge 
angels?  Here  again  we  have  a  statement 
not  found  nor  implied  elsewhere  in  the  New 
Testament.  But  it  must  not  be  explained 
away,  any  more  than  the  preceding  statement 
in  regard  to  the  judgment  of  the  world, 
owing  to  the  exigencies  of  the  argument.  In 
the  New  Testament,  the  word  'angels'  is  gene- 
rally used  only  of  good  angels.  How  much 
more,  etc.  Literally,  say  nothing  of.  In 
both  these  verses,  the  argument  is  from  great 
judgments  to  small,  from  the  Christian's 
fitness  for  the  great  causes  to  the  absurdity  of 
his  seeking  elsewhere  for  the  wisdom  necessary 
to  decide  small  ones. 

4.  If  then  ye  have  judgments  of  things 
pertaining  to  this  life,  set  them  to  judge 
who  are  least  esteemed  in  the  church 
— literally,  who  are  despised.  In  this  verse, 
things  'pertaining  to  this  life'  is  strongly  em- 
phatic from  its  position,  contrasted  with  the 
higher  judgments  in  the  preceding  verses. 
And  'those  who  are  despised'  is  also  emphatic, 
both  from  its  position,  and  from  the  repetition 
of  it  in  the  pronoun  'those';  literally,  the 
last  clause  reads,  those  despised  in  the  church, 
these  send.  This  is  to  be  borne  in  mind  in  the 
interpretation  of  the  verse.  The  important 
question  in  regard  to  it  is,  whether  the  verse  is 
to  be  treated  as  a  question  or  as  a  command. 
If  it  is,  as  the  best  commentators  say,  a  ques- 
tion, then  Paul  means  by  'those  despised  in 
the  church,'  the  same  as  'the  unjust'  in  ver. 
1;  the  sinners  outside  the  church,  who  are 
despised- by  it.  And  the  question  is  virtually 
a  repetition  of  that,  substituting  the  one  term 
for  the  other  to  describe  the  unfitness  of  the 
heathen  judges.  But  this  interpretation  does 
not  justify  the  illative  conjunction  making 
this  an  inference  from  the  preceding  argu- 
ment. Nor  does  it  explain  the  contrast  be- 
tween higher  and  lower  judgments,  and  be- 
tween those  despised  and  those  esteemed  in 
the  church.  The  argument  so  plainly  marked 
out,  and  its  terms  so  emphasized,   does. not 


Ch.  VI.] 


I.  CORINTHIANS. 


51 


5  I  speak  to  your  shame.  Is  it  so,  that  there  is  not  a 
wise  man  among  you?  no,  Dot  one  thai  shall  be  able  to 
judge  between  his  brethren? 

6  Hut  brother  goeth  to  law  with  brother,  and  that  be- 
fore the  unbelievers. 

7  Now  therefore  there  is  utterly  a  fault  among  you, 
because  ye  go  to  law  one  with  another.  Why  do  ye  not 
rather  take  wrong?  Why  do  ye  not  rather  suffer  your- 
selves to  be  defrauded? 


5  shame.  Is  it  bo,  that  there  cannot  be  found  among 
you  one  wise  man  who  shall  in-  able  to  decide  between 

6  his  brethren,  but  brother  goeth  to  law  with  brol  her, 

7  and  that  before  unbelievers?  Nay,  already  it  is  alto- 
gether i a  defect  in  you,  that  ye  have  lawsuits  one 
with  another.     Why  not  rather  take  wrong?  why 


1  Or,  a  loss  to  you. 


lead  to  the  absurdity  of  the  thing  proposed  here. 
The  making  those  judges  who  are  despised  in 
the  church  is  a  natural,  and  not  an  absurd 
conclusion  from  the  premises.  Supposing 
that  the  apostle  had  asked  this  question,  the 
natural  Answer  of  the  church  would  be, 
"Why,  yes;  if  the  church  is  to  judge  the 
world,  and  even  angels,  that  is  just  the  reason 
why  we  should  consider  these  unimportant 
things  beneath  us."  The  other  interpretation 
makes  the  term  'those  despised  in  the  church' 
refer  to  those  in  the  church  of  least  ability  or 
merit,  and  the  command  is  thus  an  ironical 
conclusion  of  the  apostle's  argument,  which 
would  take  this  course— "You  think  it  neces- 
sary to  call  on  those  outside  of  the  church  to 
judge  affairs  between  your  own  members,  as 
if,  forsooth,  you  were  not  qualified  to  act  as 
judges.  But  so  far  is  this  from  being  the  case, 
that  the  saints  will  judge  the  world,  nay  even 
angels,  much  more  the  affairs  of  this  life.  If 
then  you  have  matters  of  this  kind  to  decide, 
they  are  not  above,  but  below,  the  ability  of 
the  church,  and  you  may  entrust  them  to  the 
lowest  among  you,  the  despised  in  the  church.'' 
Of  course,  the  apostle  does  not  give  the  advice 
really,  but  merely  as  a  reductio  ad  absurdum 
of  their  action. 

5.  I  speak  to  your  shame.  That  is,  to 
produce  shame  in  you.  The  word  is  subject- 
ive, and  denotes  the  feeling  of  shame  to  be 
produced  in  them,  not  the  putting  them  to 
shame  before  others.  The  reference  is  proba- 
bly to  what  follows.  Is  it  so,  that  there  is 
not  a  wise  man  among  you  ?  no,  not  one. 
— should  be,  Is  there  not  thus  among  you  one 
wise  man?  The  reading  on  which  no,  not  one 
in  our  version  is  based,  is  probably  incorrect. 
(See  Crit.  Notes.)  'Thus'  means  things  being 
so,  according  to  this.  To  judge  between 
his  brethren  —  literally,  between  his  brother. 
(See  Winer,  175,  who  calls  it  "a  concise  inaccu- 
racy." Paul  hits  them  shrewdly  in  this  ques- 
tion, asking  these  wise  Corinthians  if  they  had 


not  a  man  among  them  wise  enough  to  de- 
cide matters  between  brethren. 

G.  But    brother    goeth    to     law    with 
brother,  and  that  before  the  unbelievers. 

— should  be,  before  unbelievers;  there  is  no 
article.  This  is  probably  a  part  of  the  pre- 
ceding question.  It  shows  two  results  of  the 
absence  of  the  wise  man  among  them — first, 
that  they  have  to  go  to  law  with  each  other, 
instead  of  deciding  the  matters  in  dispute 
among  themselves;  and,  second,  that  this 
process  is  before  unbelievers. 

7.  Now,  therefore,  there  is  utterly  a 
fault  among  you-should  be,  already  it  is 
in  general  a  loss  to  you.  There  is  'already' 
before  coming  to  the  question  of  methods  of 
settlement,  a  defeat  for  them  in  their  struggle 
to  obtain  an  inheritance  in  the  kingdom  of 
God,  that  they  have  disputes  with  one  another. 
'Therefore'  is  probably  to  be  omitted,  and 
also 'among.'  (See  Crit.  Notes.)  The  word 
translated  '  utterly '  is  the  same  that  is  ren- 
dered 'commonly'  in  5:  1.  It  may  mean 
here  either  utterly  or  in  general.  (See  Note  on 
5:  1.)  The  latter  is  probably  to  be  preferred, 
because  there  is  a  transition  from  the  particu- 
lar 'going  to  law  before  unbelievers'  to  the 
general  'going  to  law  at  all.'  The  word  trans- 
lated '  fault '  means  a  loss  or  a  defeat,  and 
probably  from  the  context,  this  is  in  their 
attempt  to  obtain  an  inheritance  in  the  king- 
dom of  God.  (See  ver.  9.)  Because  ye  go 
to  law  one  with  another— literally,  because 
ye  have  lawsuits  with  yourselves — the  reflexive 
pronoun  is  often  used  in  this  way  for  the 
reciprocal.  Why  do  ye  not  rather  take 
wrong?  —  literally,  suffer  yourselves  to  be 
wronged.  (See  Winer,  254.)  On  the  senti- 
ment of  the  verse,  compare  Matt.  5:  89,  40; 
Rom.  12:  17,  19;  1  Thess.  5:  15.  Then'  is 
some  doubt  whether  what  the  apostle  says 
here  in  regard  to  going  to  law  before  non- 
Christian  tribunals  is  applicable  strictly  to  the 
present  time  and  to  nominally  Christian  lands. 


52 


I.  CORINTHIANS. 


[Ch.  VI. 


8  Nay,  ye  do  wrong,  and  defraud,  and  that  your 
brethren. 

9  Know  ye  not  that  the  unrighteous  shall  not  inherit 
the  kingdom  of  (_iod?  Be  not  deceived :  neither  forni- 
cators, nor  idolaters,  nor  adulterers,  nor  effeminate,  nor 
abusers  of  themselves  with  mankind, 

10  Nor  thieves,  nor  covetous,  nor  drunkards,  nor  re- 
vilers,  nor  extortioners,  shall  inherit  the  kingdom  of 
God. 

11  And  such  were  some  of  you:  but  ye  are  washed, 
but  ye  are  sanctified,  but  ye  are  justified  in  the  name 
of  the  Lord  Jesus,  and  by  the  Spirit  of  our  God. 


8  not  rather  be  defrauded?    Nay,  but  ye  yourselves 

9  do  wrong,  and  defraud,  and  that  your  brethren.  Or 
know  ye  not  that  the  unrighteous  shall  not  inherit 
the  kingdom  of  God?  Be  not  deceived:  neither 
fornicators,  nor  idolaters,  nor  adulterers,  nor  etferui- 

10  nate,  nor  abusers  of  themselves  with  men,  nor  thieves, 
nor  covetous,  nor  drunkards,  nor  revilers,  nor  extor- 

11  tioners,  shall  inherit  the  kingdom  of  God.  And  such 
were  some  of  you :  but  ye  l  were  washed,  but  ye  wire 
sanctified,  but  ye  were  justified  in  the  name  of  the 
Lord  Jesus  Christ,  and  in  the  Spirit  of  our  God. 


1  Gr.  washed  yourselves. 


The  Christian  element  has  penetrated  into  the 
law  of  these  lands,  and  Christian  men  are 
found  in  its  courts.  At  the  same  time,  one  of 
the  principles  involved,  viz.,  to  avoid  putting 
the  church  to  shame  before  the  world,  is 
always  valid,  and  should  dissuade  Christians 
from  going  to  law  with  each  other  as  much  as 
possible.  Then  the  principle  of  non-resistance 
enjoined  in  this  verse  is  subject  to  the  same 
limitations  as  in  the  Sermon  on  the  Mount, 
especially  those  derived  from  the  danger  to 
public  interests  from  its  strict  application.  To 
allow  one  who  has  wronged  you  to  do  it  with 
impunity  may  be  such  an  encouragement  of 
wrong  as  will  injure  society  even  more  than 
the  individual ;  but  the  spirit  which  prompts 
it  is  always  right,  and  every  Christian  should 
strive  to  practice  it,  if  possible. 

8.  Nay,  ye  do  wrong — should  be,  but  you 
wrong — the  verb  is  transitive,  as  well  as  the 
verb  defraud,  and  in  contrast  with  the  suf- 
fering themselves  'to  be  wronged'  and  'de- 
frauded' of  the  preceding  verse.  The  pro- 
noun is  emphatic,  on  account  of  this  contrast 
between  what  they  do  and  the  Christian  prin- 
ciple stated  in  the  preceding  verse  They  not 
only  avenge  the  evil  inflicted  on  them,  which 
perhaps  many  do,  but  they  themselves  inflict 
wrong.  And  that  your  brethren — emphatic 
addition.  This  which  is  wrong  toward  any 
man  (cf.  Matt.  5 :  39),  they  do  to  brethren, 
enhancing  the  wrong, 

9.  Know  ye  not  that  the  unrighteous- 
should  be,  or  do  you  not  know  that  unrighteous 
men.  The  conjunction  or  indicates  that  what 
he  has  just  been  saying  is  on  the  supposition 
that  they  do  know  this,  and  he  presents  this 
as  a  possible  alternative.  Be  not  deceived— 
viz.,  about  this  impossibility.  And  in  order 
to  make  his  meaning  as  clear  as  possible,  he 
goes  on  to  specify  the  different  kinds  of  un- 
righteousness. Nor  effeminate — those  in- 
dulging in  soft  and  luxurious  living.  Abusers 


of  themselves  with  mankind.      Cf.  Kom. 

1:  27. 

10.  Nor  drunkards.  Beginning  with  this 
word,  the  simple  negative  is  used  in  the  enu- 
meration— not  drunkards  (see  Crit.  Notes), 
not  revilers,  not  extortioners  (or  robbers),  a 
variety  of  expression  strengthening  the  state- 
ment. The  classes  enumerated  are  the  same 
as  in  5 :  11  substantially.  Probably  the  apostle 
noticed  such  sins  as  were  prevalent  in  the  par- 
ticular place. 

11.  And  such — should  be,  and  these  things. 
Some  of  you — not  all  of  them ;  for  he  has 
been  naming  flagrant  sins,  which  it  is  not 
necessary  to  suppose  that  they  all  shared. 
But  ye  are  washed,  but  ye  are  sanctified, 
but  ye  are  justified.  These  are  all  past 
tenses,  and  the  first  is  in  the  middle  voice;  so 
that  it  reads,  (1)  but  yeivashed,  (2)  but  ye  were 
sanctified,  (3)  but  ye  were  justified.  This  is  a 
statement  of  the  change  in  their  condition, 
making  the  sins,  natural  to  their  former  state, 
inconsistent  with  their  present  position. 
There  is  some  doubt  about  the  meaning  of  the 
verbs  in  this  place.  Meyer  explains:  (1)  of 
baptism,  symbolizing  the  forgiveness  of  sins; 

(2)  of  the  transfer  from  the  state  of  unholiness 
to  that  of  holiness  in  the  new  birth  ;  (3)  of  the 
progressive  sanctification  of  the  man — a  poor 
piece  of  interpretation.  De  Wette  explains  : 
(1)  and  (2)  the  same,  but  without  making 
baptism  symbolize  exclusively  the  forgiveness 
of  sins;  and  (3)  he  makes  denote  justification. 
Kuckert  refers,  (1)  to  baptism,  as  the  putting 
off  of  the  old  man,  though  he  thinks  that  the 
term  may  have  been  used  figuratively  without 
this  reference;  (2)  he  explains  substantially 
the  same  as  Meyer,  De  Wette,  except  that  he 
makes  prominent  consecration  instead  of  holi- 
ness, their  separation  from  the  world  and  con- 
secration to  God ;  and  (3)  same  as  De  Wette. 
Alford  same  as  De  Wette.     Hofmann,  (1)  and 

(3)  the  same  as  De  Wette ;  (2)  he  makes  de- 


Ch.  VI.] 


I.  CORINTHIANS. 


53 


12  All  things  are  lawful  unto  me,  but  all  things  are  I  12      All  things  are  lawful  forme;  but  not  all  things 
not  expedient :  all  things  are  lawful  for  me,  but  I  will  are  expedient     All  things  are  lawful  for  me ;  but  I 

not  be  brought  under  the  power  of  any.  ' 


note  incorporation  into  the  holy  church,  some- 
thing like  Ruckert.  There  is  then  substantial 
agreement  in  explaining  (1)  of  baptism,  (2]  of 
new  birth,  (3)  except  Meyer,  of  justification. 
The  explanation  of  (1)  seems  to  be  right,  since 
this  is  the  only  way  of  accounting  for  the 
middle  voice,  not,  as  Ruckert  suggests,  be- 
cause the  practice  in  the  primitive  church  was 
for  the  converts  to  baptize  themselves,  but 
because  they  submitted  to  baptism,  while  it 
could  scarcely  be  said  that  they  submitted  to 
the  things  symbolized  by  baptism.  De  Wette 
seems  to  be  right,  too,  in  including  in  the 
word  the  whole  meaning  of  baptism,  instead 
of  merely  the  new  birth  alone,  or  forgiveness 
alone;  since  the  exclusion  of  either  seems 
arbitrary,  and  really  detracts  from  the  sym- 
metry of  the  statement.  But  baptism  is  re- 
ferred to,  not  as  procuring  regeneration  or 
justification,  but  as  symbolizing  them.  It  is 
evident  that,  as  faith  is  the  condition  of  bap- 
tism, the  Christian  has  already  been  justified, 
and  that  faith,  which  is  a  distinctively  holy 
act,  presupposes  regeneration.  (2)  and  (3) 
are  to  be  taken  also  as  denoting  regeneration 
and  justification  (so  all  except  Meyer),  and 
they  denote  abstractly  and  in  detail  what  is 
expressed  figuratively  and  comprehensively 
in  (1).  This  removes  Meyer's  objection  that 
(3)  in  this  sense  is  simply  a  repetition  of  (1). 
Besides,  progressive,  or  immediate  sanctifica- 
tion,  is  never  the  meaning  of  (3).  It  means 
to  count  a  man  just,  not  to  make  him  just; 
and  is,  therefore,  the  proper  word  for  justifi- 
cation, not  sanctification.  In  the  name  of 
the  Lord  Jesus — should  be,  Lord  Jesus 
Christ.  (See  Grit.  Notes.)  And  by  the 
Spirit  of  our  God — should  be,  in  the  Spirit, 
etc.  Here,  too,  there  is  a  question  whether 
both  these  modifiers  belong  with  all  three  of 
the  preceding  verbs,  or  whether  they  are  to 
be  distributed.  Without  stopping  to  discuss 
the  different  answers,  it  is  enough  to  say  that 
all  three  acts  may  "be  said  to  be  done  in  the 
name  of  the  Lord  ;  but  that,  strictly  speaking, 
baptism  can  scarcely  be  said  to  be  done  in  the 
Spirit.  Sanctification  in  the  present  sense  is 
certainly  in  the  Spirit,  and  justification  .may 
easily  be  counted  the  same,  as  the  possession 
of  the  Spirit  as  the  source  of  present  holiness, 


and  the  pledge  of  future  holiness  is  an  excel- 
lent reason  for  counting  the  man  righteous. 
But  it  seems  arbitrary  to  suppose  a  distribution 
in  the  apostle's  mind,  when  all  the  verbs  and 
both  the  modifiers  are  grouped  as  belonging 
together.  It  seems  more  natural  to  think  of 
the  two,  the  verbs  as  a  whole,  and  the  modi- 
fiers as  a  whole,  as  belonging  together  in  a 
general  way.  '  In  the  name  of  the  Lord  Jesus 
Christ ' — Christ  is  not  the  agent  in  the  acteither 
of  regeneration,  or  of  justification,  but  both 
are  in  his  name.  They  are  based  on  the 
mediatorial  work  of  Christ,  and  the  Father 
and  the  Spirit  act  in  his  name  in  them.  'In 
the  Spirit'  ;  the  Spirit  is  the  one  in  whom,  by 
vital  union  with  whom,  we  are  made  holy  and 
counted  holy. 

12.  All  things  are  lawful  unto  me,  but 
all  things  are  not  expedient  — better,  but 
not  all  things  profit.  The  subject  of  this  par- 
agraph is  the  sin  of  fornication.  And  this 
statement  of  general  principles,  with  their 
modifications  at  the  beginning,  is  to  be  con- 
sidered with  reference  to  the  subject  of  the 
paragraph.  Of  course  the  statement,  all 
things  are  lawful  for  me,  is  subject  to  the 
obvious  limitation,  that  it  applies  to  indif- 
ferent things,  those  which  do  not  possess  posi- 
tive moral  quality.  Evidently,  then,  the 
application  of  the  principle  to  this  matter 
of  fornication,  is  an  unwarrantable  use  made 
by  parties  in  the  Corinthian  Church — early 
Antinomianism.  But  the  apostle,  instead  of 
pointingout  this  limitation,  takes  them.,  for  the 
moment,  on  their  own  ground,  and  says,  that 
while  it  may  be  true  that  ail  things  are  allow- 
able, it  does  not  follow,  and  is  not  true,  that 
all  things  are  for  his  good.  And  so,  even 
supposing  that  fornication  is  allowed,  there  is 
the  further  very  important  question  of  its 
influence  on  his  welfare.  All  things  are 
lawful  for  me,  but  I  will  not  be  brought 
under  the  power  of  any.  There  is  a  play 
on  the  words  here,  which  it  is  difficult  to 
reproduce.  All  things  are  in  my  power,  but 
I  will  not  be  put  into  its  power  by  any — is, 
possibly,  as  near  it  as  we  can  get.  The  ob- 
vious limitation  of  the  general  principle  is 
the  same  as  in  the  preceding  statement  of  it; 
but  the    apostle  treats  it    in  the  same  way. 


54 


I.  CORINTHIANS. 


[Ch.  VI. 


13  Meats  for  the  belly,  and  the  belly  for  meats :  but 
God  shall  destroy  both  it  aud  them.  Now  the  body  is 
not  for  fornication,  but  for  the  Lord ;  aud  the  Lord  for 
the  body. 

14  And  God  hath  both  raised  up  the  Lord,  and  will 
also  raise  up  us  by  his  own  power. 

15  Know  ye  not  that  your  bodies  are  the  members 
of  Christ ?  shall  I  then  take  the  members  of  Christ, 
and  make  them  the  members  of  a  harlot?  God  for- 
bid. 


13  will  not  be  brought  under  the  power  of  any.  Meats 
for  the  belly,  and  the  belly  for  meats:  but  God  shall 
bring  to  nought  both  it  and  them.  But  the  body  is 
not  /or  fornication,  but  for  the  Lord  ;  and  the  Lord 

14  for  the  body ;  aud  God  both  raised  the  Lord,  and  will 

15  raise  up  us  through  his  power.  Know  ye  not  that 
your  bodies  are  members  of  Christ?  shall  I  then 
take  away  the  members  of  Christ,  and  make  them 


Even  supposing  that  he  is  master  of  every- 
thing, privileged  to  do  about  it  what  he  likes, 
he  refuses  to  be  mastered  by  anything,  as,  of 
course,  any  one  will  who  uses  his  assumed 
license  in  such  a  matter  as  fornication.  The 
pronoun  'I'  is  emphatic,  laying  stress  on  the 
fact  that  he  is  not  the  one  to  be  mastered. 
The  lesson  is  plain — that  one  must  not  use  his 
freedom  in  such  a  way  as  to  become  a  slave  to 
the  very  thing  in  which  he  asserts  his  free- 
dom. He  must  be  free  not  to  do  it,  as  well  as 
to  do  it. 

13.  Meats  for  the  belly,  and  the  belly 
for  meats.  This  is  another  general  prin- 
ciple, stated,  however,  in  the  concrete  and 
particular,  instead  of  the  abstract  and  general. 
The  general  statement  would  be  the  lawful- 
ness of  putting  things  to  their  obvious  use,  or 
of  putting  together  things  that  belong  to- 
gether. But  God  shall  destroy  both  it 
and  them — should  be,  both  this  and  these. 
Here  again  the  apostle  states  a  modification 
which  may  invalidate  the  universal  applica- 
tion of  the  principle,  this  time  in  the  form  of 
an  important  element  in  this  particular  case 
under  the  general  principle,  which  might 
come  in  to  make  a  difference  between  that 
and  some  other  applications  of  it.  This  ele- 
ment is  the  perishableness  of  both  the  belly 
and  the  food,  which  makes  the  whole  question 
of  food  a  comparatively  indifferent  one.  Now 
the  body  is  not  for  fornication,  but  for 
the  Lord;  and  the  Lord  for  the  body. 
The  conjunction  should  be  but,  probably, 
opposing  this  statement  to  the  general  one  at 
the  beginning  of  the  verse.  In  this  state- 
ment, the  apostle,  no  longer  contented  with 
modifications  of  the  general  principle,  and 
with  suggesting  its  lack  of  application  to  the 
matter  of  fornication,  denies  absolutely  its 
application  to  that;  becauso  the  body  is  not 
for  fornication,  but  for  the  Lord,  and  the 
Lord  for  the  body  ;  not,  therefore,  for  unholy, 
but  for  holy,  uses.  There  is  a  moral,  as  well 
as  a  physical,   side  to  fornication;    and   the 


moral  unfitness  of  the  act  entirely  neutralizes 
the  apparent  physical  fitness. 

14.  And  God  hath  both  raised  up  the 
Lord,  and  will  also  raise  up  us,  by  his 

own  power— should  be,  and  God  both  raised 
the  Lord,  arid  will  raise  us,  by  his  poiver. 
The  belly,  and  the  food  for  it,  Are  both  per- 
ishable, but  the  body  and  its  Lord  are  both 
raised  by  the  power  of  God  ;  and  consequently 
their  relations  to  each  other  are  absolutely 
important.  As  to  the  particular  sense  in 
which  the  Christian  body  belongs  to  Christ, 
see  ver.  15.  But  this  argument  of  the  apos- 
tle's against  fornication,  is  also  valid  for  men 
generally,  though  in  a  less  special  sense. 
There  seems  to  be  a  flaw  in  the  apostle's 
argument,  since  he  treats  of  eating  in  its 
relation  to  the  particular  organ  concerned; 
but  of  fornication  as  related  to  the  entire 
body.  But  he  gives  us  his  reason  for  that 
in  ver.  16,  in  which  the  intimate  relation  of 
the  entire  bod}7  to  the  act  of  sexual  inter- 
course plainly  appears. 

15.  Know  ye  not.  Calling  their  attention 
to  something  that  they  ought  to  know,  but 
seem  to  forget.  That  your  bodies  are  the 
members  of  Christ?  The  article  should  be 
omitted  before  the  word  'members.'  For 
parallel,  but  not  exactly  similar  statements, 
(since  there  we,  and  not  simply  our  bodies, 
are  called  members  of  Christ),  see  Eph.  4: 
12,  15,  16;  5:  30.  For  the  exact  meaning  of 
the  apostle  here,  see  ver.  17,  19.  Christ  is  so 
united  with  our  spirit,  that  our  actions  become, 
in  a  sense,  his  ;  and  hence  our  bodies  become 
instruments  of  his  action.  See  Gal.  2:  20; 
Eph.  3:  17,  etc.  Shall  I  then  take  the 
members  of  Christ,  and  make  them 
the  members  of  an  harlot?  This  is  the 
horrible  thing  that  Paul  makes  of  fornication. 
He  shows  the  sacredness  of  the  body  on  the 
one  hand,  and  the  relation  into  which  forni- 
cation brings  it  with  the  harlot  on  the  other; 
and  out  of  this  he  constructs  his  startling 
question.    "Shall  I  take  the  body  that  belongs 


Ch.  VI.] 


I.  CORINTHIANS. 


55 


16  What !  know  ye  not  that  he  which  la  joined  to 
a  harlot  is  one  body?  for  two,  saith  ho,  shall  be  one 
flesh. 

17  But  he  that  is  joined  unto  the  Lord  is  one  spirit. 

18  Flee  fornication.  Every  sin  that  a  man  doeth  is 
without  the  body;  but  he  that  committetb  fornication 
sin  net  b  against  his  own  body. 

19  What!  know  ye  not  that  your  body  is  the  temple 
of  the  Holy  Ghost  which  is  in  you,  which  ye  have  of 
God,  and  ye  are  not  your  own  ? 


16  members  of  a  harlot?  God  forbid.  Or  know  ye  not 
that  he  that  is  joined  to  a  harlot  is  one  body?  for 

17  1  he  twain,  saith  he,  shall  become  one  flesh.     But  he 

18  that  is  joined  unto  the  Lord  is  our  spirit.  Flee  for- 
nication. Every  sin  that  a  man  doeth  is  without  the 
body;  but  he  that  committcth  fornication  Binnetfa 

19  against  his  own  body.  Or  know  ye  not  that  your 
body  is  a  1  temple  of  the  Holy  Spirit  which  is  in  you, 
which  ye  have  from  God?  and  ye  are  not  your  own ; 


1  Or,  sanctuary. 


to  Christ,  and  give  it  to  a  harlot,  making  it 
hers?"  he  says.  The  question  he  answers 
with  the  usual  negative,  implying  repulsion. 
God  forbid — or,  literally,  let  it  not  come  to 
pass. 

16.  What !  know  ye  not?— should  be,  Or 
do  you  not  know?  On  this  question,  which 
may  be  taken  as  one  of  the  marks  of  Paul's 
style,  see  on  ver.  2,  9,  15.  Here  it  is  as  if  he 
had  said,  Or  do  you  not  know  what  a  fearful 
thing  fornication  is?  He  which  is  joined 
to  a  harlot — should  be,  to  the  harlot;  the 
article  denotes  the  class.  The  verb  is  a  strong 
one,  intended  to  bring  out  the  closeness  of 
the  connection  by  which  the  "one  flesh"  is 
brought  about.  For  two,  saith  he,  shall 
be  one  flesh — should  be,  for  the  two.  The 
quotation  is  from  Gen.  2:  24,  Sept.  This  is 
originally  said  of  marriage,  and  this  applica- 
tion of  it  to  illegitimate  connection,  shows 
that  it  is  the  sexual  ujiion  in  marriage  of 
which  the  statement  was  made.  And  the 
same  is  true  of  our  Lord's  application  of  it  to 
divorce. 

17.  But  he  that  is  joined  unto  the  Lord  is 
one  spirit.  This  contains  the  other  side  of 
the  proof  that  in  fornication  one  takes  what 
belongs  to  the  Lord,  and  makes  it  the  pos- 
session of  a  harlot.  Having  shown  how  the 
change  is  effected,  he  now  shows  how  the 
original  state — the  belonging  to  the  Lord — 
is  true.  The  connection  with  Christ  is  a 
vital  union  of  the  human  spirit  with  the 
Spirit  of  Christ;  they  are  virtually  one 
spirit;  and  thus  the  body  becomes  the  body 
of  Christ. 

18.  Flee  fornication.  This  command  is 
the  connecting  link  between  what  precedes 
and  what  follows.  In  it  Paul  sums  up  what 
he  has  said,  and  then  proceeds  to  develop 
further  the  reason  for  it.  Every  sin  that  a 
man  doeth — literal^',  every  sin  whatever  a 
man  commits — is  without  the  body — {.  e., 
outside   of  it;    does    not   pertain    to   it;    has 


its  sphere  of  operation  outside  of  it.  But 
he  that  committeth  fornication  sinneth 
against  his  own  body.  This  is  to  be  ex- 
plained as  the  opposite  of  'without  the  body,' 
and  does  not  therefore  mean  merely  that  he 
injures  his  body  by  this  sin,  but  that  he  dis- 
graces it  by  making  it  the  instrument  of  his 
sin.  How  is  this  distinction  between  forni- 
cation and  other  sins  to  be  maintained?  The 
two  extremes  of  opinion  about  it  are  repre- 
sented by  Ruckert  and  Meyer.  Rnckert  says 
that  the  apostle,  "in  his  endeavor  to  repre- 
sent fornication  as  greater  than  all  other  sins, 
makes  a  statement  which  in  its  strictness  can- 
not be  maintained."  Meyer  says  that  it  can 
be  maintained  strictly,  on  the  ground  that 
"every  other  sin,  while  it  has  to  do  mainly 
with  the  body,  works  upon  it  from  outside, 
and  hence  has  its  position  toward  the  body 
outside  of  the  same.  The  sinner  takes  that 
which  is  outside  of  the  body,  and  makes  that 
the  instrument  of  its  immoral  action,  by  which 
means  the  sin  in  its  relation  to  the  body  comes 
to  stand  outside  of  it,  and  has  there  its  sphere 
of  action."  But  evidently  this  statement  has 
to  be  taken  with  some  modification  ;  for,  in 
several  other  sins — e.  g.,  gluttony  and  drunk- 
enness—the  body  is  both  the  object  sinned 
against,  and  the  principal  instrument  em- 
ployed, though  there  are  others.  The  prin- 
ciple that  a  statement  is  to  be  taken  with  its 
obvious  limitations,  such  as  would  occur  to 
the  reader  or  hearer  without  statement,  is  one 
that  has  to  be  applied  frequent^7  to  the  inter- 
pretation of  Scripture;  and  this  is  probably 
one  of  the  cases  in  which  there  is  such  ob- 
vious limitation.  Other  sins  are  compara- 
tively outside  of  the  bod}' — make  more  or 
less  use  of  other  instruments.  This  alone  is 
exclusively  within  the  sphere  of  the  body, 
and  so  injures  that  by  making  it  the  instru- 
ment "f  sin. 

19.   What!    know  ye  not— should  be,  Or 
know  ye  not?   See  on  ver.  1(3.    Is  the  temple 


56 


I.  CORINTHIANS. 


[Ch.    VI 


20  For  ye  are  bought  with  a  price:  therefore  glorify  I  20  for  ye  were  bought  with  a  price:  glorify  God  there- 
od  in  your  body,  and  in  your  spirit,  which  are  God's.  ]        fore  in  your  body. 


God 


— should  be,  a  temple.    Of  the  Holy  Ghost. 

The  Spirit  which  is  designated  the  Spirit  of 
truth,  the  Spirit  of  God,  etc.,  is  here  called 
the  Holy  Spirit,  not  merely  to  designate 
him,  but  to  emphasize  the  contrast  with  un- 
holy action.  The  word  for  'temple'  here  de- 
notes the  inner  temple,  or  shrine,  in  which 
the  image  of  the  Deity  is  kept;  or,  in  the 
Jewish  temple,  the  Holy  of  Holies,  where 
God  manifested  his  presence.  Which  ye 
have  of  God.  This  fact  that  the  Spirit  is 
a  divine  gift  is  intended  to  strengthen  the 
argument  from  his  holiness.  It  is  this  which 
makes  the  sin  against  the  Christian's  body 
so  heinous — that  that  body  is  sacred  as  the 
shrine  of  the  Holy  Spirit.  This  is  the  ex- 
planation, too,  of  the  statement  in  verse  15 — 
that  our  bodies  are  the  members  of  Christ; 
and  in  verse  17 — that  our  spirit  is  one  with 
the  Spirit  of  Christ.  (Cf.  John  14:  15-23.) 
And  ye  are  not  your  own.  This  is  not 
an  inference  from  the  preceding  statement, 
but  an  independent  statement  having  a  rea- 
son of  its  own  stated  in  the  next  verse.  So 
that  there  are  two  reasons  given  for  the  sacred- 
ness  of  the  body— viz.,  the  indwelling  of  the 
Spirit,  and  its  purchase  by  Christ.  The  man 
cannot  therefore  do  with  it  what  he  pleases; 
but  what  Christ  wishes,  and  the  Spirit 
urges. 

20.  For  ye  are  bought  with  a  price — 
should  be,  you  were  bought.  The  emphasis 
is  on  the  word  "bought.'  A  person  who  has 
been  bought  belongs  not  to  himself,  but  to 
the  buyer.  To  this  is  added,  '  with  a  price,' 
which  is  purposely  left  indefinite.  You  were 
bought,  and  not  for  nothing — there  was  a  price 
paid,  which,  of  course,  tends  to  make  the  pur- 
chase real  and  valid.  Therefore  glorify  God 
in  your  body — the  rest  of  the  verse  is  to  be 
omitted.     (See  Crit.  Notes.) 

CRITICAL   NOTES. — CHAPTER  VI. 

2.  Or  is  to  be  inserted  at  the  beginning  of 
the  verse,  on  the  authority  of  XABCD,  etc.  it 
vulg    syrsch  and  p°.* 

5.  The  reading  on  which  our  version,  no, 
not  one,  is  based,  is  found  in  D3L,  etc.  syrP 
vulg  etc.  The  other  reading  given  in  the 
Notes   is  found  in  NBC,  etc.  syrsch  cop. ;  also 


a  reading  giving  the  same  meaning  in  DE, 
d  e,  etc. 

7.  Therefore  is  found  in  N<ABCD2  etc. 
syrsch  syrP°*  ;  it  is  omitted  in  X*  D*  it  vulg 
cop  syrPtxt;  among  is  found  only  in  f  vulg 
etc.,  and  is  to  be  omitted. 

10.  Nor,  before  drunkards,  is  found  in 
BDEL,  etc.  d  e  f  vulg  syrutr  copetc. ;  not  is  the 
reading  in  XACP,  etc.  Manuscripts  favor 
latter  reading,  versions  the  former.  Taking 
internal  evidence  into  the  account,  the  read- 
ing is  probably  not. 

11.  Christ  is  inserted  after  the  words,  the 
Lord  Jesus,  in  NBCD*,  etc.  it  vulg  syrsclland 
pc:|;  ;  it  is  omitted  in  ADCL,  etc.  syrPtxt. 

20.  The  last  part  of  this  verse,  following  the 
word  body,  is  found  only  in  C3  D2  and  3  KL, 
etc.  syrutr.  It  is  omitted  in  XABC*D*  etc.  it 
vulg  cop,  etc. 


ANALYSIS. 

1,  2.  The  advantage  of  celibacy,  and  the 
necessity  of  marriage.  3-5.  The  duties  of  the 
married  state.  6,  7.  The  injunction  to  marry 
not  a  command,  but  advice,  since  he  wishes 
them  to  be  unmarried,  like  himself.  8,  9. 
Restatement  of  the  advantage  of  celibacy, 
and  of  the  necessity  of  marriage.  10,  11. 
Statement  of  the  commandment  of  the  Lord 
against  divorce.  12-16.  Consideration  of  the 
special  case  of  marriages  between  a  Christian 
and  an  unbeliever,  which  may  be  dissolved 
only  by  the  act  of  the  unbelieving  party. 
17-24.  Development  of  the  general  principle, 
constituting  as  far  as  it  goes  a  valid,  but  not 
sufficient,  objection  to  such  separation,  that 
God  means  that  they  should  remain  in  the 
state  of  life  where  the  call  to  be  Christians 
found  them.  25-38.  Consideration  of  the 
special  case  of  unmarried  daughters,  and  the 
duties  of  fathers  in  regard  to  giving  them  in 
marriage;  giving  general  advice  against  mar- 
rying, on  account  of  the  peculiar  trials  of  the 
period;  but  enjoining  marriage  in  case  the 
refusal  of  the  father  to  marry  his  daughter  is 
an  injustice  to  her.  39.  A  wife  bound  to  her 
husband  during  his  life,  but  free  to  marry  in 
the  Lord  at  his  death;  but,  40.  Happier  to 
remain  unmarried. 


Ch.  VII.] 


I.  CORINTHIANS. 


57 


CHAPTER  VII. 


rW  concerning  the  things  whereof  ye  wrote  unto 
me:  It  is  good  for  a  man  not  to  touch  a  woman. 

2  Nevertheless,  lo  avoid  fornication,  let  every  man 
have  his  own  wife,  and  let  every  woman  have  her  own 
husband. 

3  Let  the  husband  render  unto  the  wife  due  benevo- 
lence: and  likewise  also  the  wife  unto  the  husband. 


1  Now  concerning  the  things  whereof  ye  wrote:  It 

2  is  good  for  a  man  not  to  touch  a  woman.  Hut,  be- 
cause of  fornications,  let  each  man  have  bis  own 
wile,  and  let  each  woman  have  her  own  husband. 

3  Let  the  husband  render  unto  the  wife  her  due  :  and 


Ch.  VII:  1.  Now,  concerning  the  things 
whereof  ye  wrote  unto  me.     'Unto  me'  is 
probably  to  be  omitted.    (See  Crit.  Notes. )    It 
seems  that  the  Corinthians  had  written  a  let- 
ter to  the  apostle,  asking  him  about  certain 
points   in  dispute   among  them,  such   as  the 
comparative  merits  of  marriage  and  celibacy, 
the   eating  of   things   offered    in   sacrifice  to 
idols,  the   uncovering   of  women's   heads   in 
prayer,    and    the   comparative   excellence   of 
various  spiritual  gifts.     And  a  large  part  of 
the  rest  of  the  letter  is  occupied  in  answering 
these  questions.     Among  a  licentious  people 
like  the   Corinthians,  there  would   naturally 
be  such  remains  of  licentiousness  as  is  stated 
and  implied  in  chapters  5  and  6;  and  on  the 
other  hand,  a  reaction  against  marriage  itself, 
among  the  converts  to  Christianity.     And  to 
the  questions  raised  by  this  latter  tendency, 
the  apostle  makes  in  reply  first,  the  general 
statement,  that  it  is  good  for  a  man  not  to 
touch   a   woman.    The   word    'good'    here 
means  not  exactl}'  morally  right  or  beautiful, 
nor,  on  the  other  hand,  generally  expedient, 
both  of  which,  however,  belong  to  the  gen- 
eral  signification   of  the   word;    but,  as   the 
reasons  given  in  ver.  32    seq.  show,  morally 
advantageous.     That    is   to  say,    the    apostle 
considers  that,  if  a  man  can  resist  the  temp- 
tations incident  to  celibacy,  there  is  a  moral 
advantage  in  the  single  life,  arising  from  its 
freedom  from  care  and  from  the  opportunity 
thus  given   for  uninterrupted   service  of  the 
Lord.     But  he  is  very  careful    to  guard  this 
general,  and  really,  for  the  most  part,  owing 
to  the  nature  of  the  condition  annexed,  theo- 
retical   statement,   from    its   obvious   perver- 
sions.   And  possibly,  too,  he  means  his  advice 
only  for  that  particular  period,  as  he  describes 
it  in  ver.  '26   seq.;  but  some   of  the  reason-' 
given  are  certainly  general,  and  not  local  nor 
temporary;   and  the  absolutely  general  and 
unmodified  form  of  this  first  statement  i-  also 
unfavorable   to  such  limitation.     Meantime, 
it  is  a  suggestive  commentary  on  his  words  to 
point  to  such  lives  as  his  own  and  our  Lord's, 


and  to  the  life  of  heaven,  where  they  neither 

marry  nor  are  given  in  marriage. 

2.  Nevertheless— should   be   simply,    but. 
To  avoid  fornication— should  be,  on  account 
of  the  fornications— i.  e,  because  these  things 
exist.     The  plural  denotes  individual  acts  of 
sin.   (See  "Winer,  176.)  The  article  denotes  the 
class.     Let  every  man  have  his  own  wife, 
and  let  every  woman  have  her  own  hus- 
band.    'His  own,'  'her  own,' contrasted  with 
the  indiscriminations  of  fornication  and  adul- 
tery.    The  apostle  introduces  here  the  obvious 
limitations  of  what  he  has  said  in   regard  to 
the  advantage  of  celibacy.     Inasmuch  as  the 
demands  and  temptations  of  man's  physical 
nature  are  what  they  are,  he  advises  the  aver- 
age man  to  marry.     But  is  this  a  permission 
or  a  command  ?   The  apostle  says  below  (ver.  b)i 
that  he  says  something  by  way  of  permission, 
not  of  command,  and  there  seems  to  be  noth- 
ing between  this  and  that  to  which   he  can 
refer.     It   cannot  refer  to  'coming  together 
again'  in  ver.  6,  because  that  is  included  in 
the  commands  in  ver.  3,  which  are  evidently 
imperative.     Then  ver.   7  should  begin  with 
but  instead  of  '  for,'  and  it  is  therefore  in  con- 
trast with  whatever  he  thus  says  by  way  of 
permission.     And  the  exception,  'except   by 
mutual    consent    for  a  time'  (ver.  5),   is  not   in 
contrast,  but   in    agreement   with    that   wish. 
Moreover,  the  whole  section  (ver.  3.5),  refers  to 
the  duties  of  married  people,  while  ver.  7  con- 
siders the  question  of  marriage  itself,  so  that 
its  connection  with  ver.  6  leads  us  to  refer  that 
to  this  question,  instead  of  anything  interven- 
ing.    It  is  probable,  therefore,  that  this  is  to 
be  treated  as  a  permission,  not  as  a  command, 
and    this   is  in   accordance  with   the  reason 
given  for  it,  which  is  rather  a  concession  to 
the  demands  of  man's  physical  nature,  than  a 
positive  moral  obligation. 

;{.  Let  the  husband  render  unto  the 
wife  due  benevolence — should  be,  her  due. 
(See  Crit.  Notes.)  The  apostle  conies  now  to 
the  question  of  the  mutual  rights  and  duties 
of   married   people.     And   in   regard   to  the 


58 


I.  CORINTHIANS. 


[Ch.  VII. 


4  The  wife  hath  not  power  of  her  own  body,  but  the 
husband  and  likewise  also  the  husband  hath  not  power 
of  bis  own  body,  but  the  wife. 

5  Defraud  ye  not  one  the  other, except  it  be  with  con- 
sent for  a  time,  that  ye  may  give  yourselves  to  fasting 
and  prayer;  and  come  together  again, that  Satan  tempt 
you  not  for  your  ineoutiuency. 

6  But  I  speak  this  by  permission,  and  not. of  com- 
mandment. 

7  For  I  would  that  all  men  were  even  as  I  myself. 
But  every  man  hath  his  proper  gift  of  God,  one  after 
this  manner,  and  another  after  that. 

8  I  say  therefore  to  the  unmarried  and  widows,  It  is 
good  for  them  if  they  abide  even  as  I. 

9  But  if  they  cannot  contain,  let  them  marry:  for  it 
is  better  to  marry  than  to  burn. 


4  likewise  also  the  wife  unto  the  husband.  The  wife 
hath  not  power  over  her  own  body,  but  the  husband : 
and  likewise  also  the  husband  hath  not  power  over 

5  his  own  body,  but  the  ^rife.  Defraud  ye  not  one  the 
other,  except  it  be  by  consent  for  a  season,  that  ye 
may  give  yourselves  unto  prayer,  and  may  be  to- 
gether again,  that  Satan  tempt  you  not  because  of 

6  your  ineoutiuency.     But  this  I  say  by  way  of  con- 

7  cession,  not  of  commandment.  'Yet  I  would  that 
all  men  were  even  as  I  myself.  Howbeit  each  man 
hath  his  own  gift  from  God,  one  after  this  manner, 
and  another  after  that. 

S      But  I  say  to  the  unmarried  and  to  widows,  It  is 

9  good  for  them  if  they  abide  even  as  I.     But  if  they 

have  not  contineucy,  let  them  marry:  for  it  is  bet- 


1  Man}'  aucieut  authorities  read  For. 


question,  whether  here  ahstinence  is  desirable 
or  not,  the  apostle  makes  his  decision  on 
grounds  of  obligation.  Intercourse  in  this 
case  is  something  owed  and  to  be  paid.  The 
word  translated  'render'  means  to  pay,  and 
this  and  the  word  '  due'  settle  the  question. 

4.  The  wife  hath  not  power— better, 
authority.  This  verse  gives  the  reason  why 
this  is  a  matter  of  obligation,  viz.,  that  neither 
the  man  nor  the  woman  has  authority  or  right 
over  his  own,  but  each  over  the  other's  body. 

5.  Defraud  ye  not  one  the  other — do  not 
deprive  each  other  of  that  which  has  been 
shown  to  be  a  debt.  Except  it  be  with  con- 
sent for  a  time.  By  agreement,  is  a  better 
translation.  That  ye  may  devote  your- 
selves to  fasting  and  prayer.  The  words 
'fasting  and'  are  to  be  omitted.  (See  Crit. 
Notes.)  And  come  together  again.  And 
may  come  together  again  is  better,  this  verb, 
as  well  as  the  preceding,  depending  on  'that,' 
and  denoting  the  purpose  of  the  temporary 
abstinence.  That  Satan  tempt  you  not  for 
your  incontinency — should  be,  on  account  of 
your  incontinency — i.  e.,  their  lack  of  self-con- 
trol in  the  matter  of  their  passions;  the  same 
reason  given  in  verse  2  for  marriage. 

6.  But  I  speak  this  by  permission,  and 
not  of  commandment — should  be,  by  way 
of  permission  .  ...  by  way  of  commandment. 
He  is  not  speaking  of  the  authority  that  'he 
has  for  saying  this,  but  of  the  way  in  which 
he  says  it,  as  a  command,  or  a  permission. 
The  contrast  between  this  and  his  wish  in  the 
matter  in  verse  7,  shows  this.  On  the  refer- 
ence of  this,  see  on  verse  2.  It  is  allowable  to 
go  back  to  this  over  the  intervening  verses 
for  the  reference,  because  those  verses  contain 
injunctions  concerning  the  married  state  which 
may  properly  come  in  under  the   advice  to 


marry,  as  subordinate  matter,  making  verse  2 
the  last  independent  statement. 

7.  For  I  would— should  be,  But  I  wish. 
(See  Crit.  Notes. )  He  opposes  to  the  permission 
of  the  preceding  verse  his  wish  that  all  men 
were  like  him — i.  e.,  unmarried.  See  verse  8. 
This  wish  is  of  course,  as  the  apostle  himself 
admits,  impracticable  for  most  men,  as  things 
are,  as  men  are  constituted.  This  has  to  be 
borne  in  mind  in  regard  to  this  commendation 
of  celibacy,  that  it  applies  to  it  as  for  the  most 
an  ideal  state,  not  adapted  to  the  general  con- 
stitution of  men.  But  every  man  hath  his 
proper  gift — better,  his  own  gift.  This  is  of 
course  a  general  statement,  but  the  apostle 
applies  it  to  the  present  case,  in  which  the 
opposite  gifts  are  those  fitting  a  man  for  the 
married  or  for  the  unmarried  state.  Owing  to 
this  diversity  of  gifts  he  cannot  have  his  wish, 
as  he  might,  if  all  men  were  like  him  in  con- 
tinence. 

8.  I  say,  therefore — should  be,  But  I  say. 
There  is  not  here  a  change  of  subject,  which 
remains  the  same  as  in  verses  G  and  7,  the  ex- 
pediency of  marrying.  If  there  was  a  change, 
the  order  of  the  words  would  be,  But  to  the 
unmarried,  and  widows,  I  say.  The  apostle 
makes  a  distinction  between  those  who  have 
never  married  and  widows.  The  former 
means  the  unmarried  of  both  sexes.  It  is 
good.  On  the  meaning  of  this,  see  on  verse  1. 
Even  as  I — better,  as  also  I.  The  contrasted 
'let  them  marry'  in  verse  9  shows  that  he 
means  unmarried. 

9.  But  if  they  cannot  contain — better, 
if  they  are  incontinent.  See  on  verse  5.  The 
argument  for  marriage  is  the  same  as  in  verse 
2,  and  as  the  reason  for  marriage  intercourse 
in  verse  5.  We  should  gather  from  this  that 
the  advice  given  in  verse  2  is  on  condition  that 


Ch.  VII.] 


I.  CORINTHIANS. 


59 


10  And  unto  the  married  I  command,  yet  not  I,  but 
the  Lord,  Let  not  the  wile  depart  from  her  husband: 

11  But  aud  if  she  depart,  let  her  remain  unmarried, 
or  be  reconciled  to  her  husband:  and  let  not  the  hus- 
band put  away  hit  wife. 

12  But  to  the  rest  speak  I,  not  the  Lord:  If  any 
brother  hath  a  wife  that  believeth  not,  and  she  be 
pleased  to  dwell  with  him,  let  him  not  put  her  away. 

13  And  the  woman  which  hath  a  husband  that  be- 
lieveth  not,  and  if  he  be  pleased  to  dwell  with  her,  let 
her  not  leave  him. 

14  For  the  unbelieving  husband  is  sanctified  by  the 
wife,  and  the  unbelieving  wife  is  sanctified  by  the  hus- 
band: else  were  your  children  unclean;  but  now  are 
they  holy. 


10  ter  to  marry  than  to  burn.  But  unto  the  married  I 
give  charge,  yea  not  I,  but  the  Lord,  That  the  wile 

11  depart  not  from  her  husband  (but  and  il  .-bo  depart, 
let  her  remain  unmarried,  or  else  be  reconciled  to 
her  husband);  aud  that  tin-  husband  leave  not   bis 

12  wile.  But  to  the  rest  say  I,  not  the  Lord:  II  any 
brother  hath  an   unbelieving  Mile,  and  she  is  con- 

13  tent  to  dwell  with  him,  let  him  not  leave  her.  And 
the  woman  who  hath  an  unbelieving  husband,  and 
he  is  content  to  dwell  with  her,  let  lei- not  leave  her 

14  husband.  For  the  unbelieving  husbaud  is  sanctified 
in  the  wile,  and  the  unbelieving  wile  is  sanctified 
in  the  brother:  else  were  your  children  uue'ean; 


the  reason  given  exists.  Here  we  have  the 
conditional  form  of  statement.  As  has  been 
said  above,  the  apostle  sees  the  practical  diffi- 
culty of  celibacy,  and  recommends  it  only 
where  this  difficulty  does  not  exist.  For  it  is 
better  to  marry  than  to  burn — i.e.,  to  be 
inflamed  with  unsatisfied  passion.  Notice 
the  way  in  which  the  apostle  states  it — It  is 
good  not  to  marry,  but  better,  on  account  of 
fornications,  to  marry  than  to  have  inflamed 
and  unsatisfied  passions. 


marries  again,  she  commits  adultery.  (See 
Matt.  5:  32.)  Or  be  reconciled  to  her  hus- 
band— this  is  the  only  marriage  relation  open 
to  her,  to  rejoin  her  husband.  And  let  the 
husband  not  put  away  his  wife — should  be, 
and  that  husband  do  not  put  aiv ay  wife.  See 
on  verse  10,' with  which  this  is  exactly  parallel 
in  construction.  What  has  intervened  in  the 
first  part  of  the  verse  is  parenthetical,  and  this 
continues  the  command  of  verse  10. 

12.  But  to  the  rest  speak  (better,  say)  I, 


10.  And — better,  But,  to  indicate  the  change  :  not  the  Lord.  The  previous  command  is 
of  subject.  Not  I,  but  the  Lord.  This  sub-  '  intended  to  apply  to  cases  in  which  both  hus- 
jeetof  divorce  is  one  in  regard  to  which  Christ ,  band  and  wife  are  believers;  and  now  lie 
gave  instructions  himself,  while  he  was  in  the  [  comes  to  the  rest — those  Christians  who  have 
world.  (See  Matt.  5:  32;  19:6-9.)  That  the  j  unbelieving  companions.  And  about  this  case 
apostle  does  not  make  a  distinction  in  this  Ian-  I  hegiveshisown  statement,  there beingnothing 
guage  between  himself  inspired  and  unin-  '  specific  from  the  Lord  himself  about  it.  See 
spired,  is  proved  beyond  doubt  by  comparing  !  on  verse  10.  That  believeth  not.  The  Greek 
verses  25  and  40.  In  verse  25,  he  says  about  I  is  simpler,  an  unbelieving  wife.  And  she  be 
virgins  that  he  has  no  command  from  the  pleased  to  dwell  with  him — better,  and  she 
Lord,  and  in  verse  40,  referring  to  the  same  consents.  The  command  not  to  leave  each 
thing,  he  says  that  he  thinks  he  has  the  Spirit.  |  other,  which   is  otherwise    unconditional,    is 


Let  not  the  wife  depart  from  her  hus- 
band— should  be,  that  wife  be  not  separated 
from  husband.  There  are  no  articles,  and  the 
verb  is  infinitive,  depending  on  'I  command,' 
not  imperative.  The  exception  to  this  rule  in 
the  case  of  adultery  is  omitted  as  understood 
without  mention. 

11.  But  and  if  she  depart— should  be,  But 
if  she  alsodeparts.  The  conjunction  translated 
also  denotes  something  as  actually  taking 
place,  and  may  be  rendered  by  our  emphatic 
'does' — but  if  she  does  depart.  The  form  of 
the  verb  is  not  such  as  to  admit  of  a  reference 
to  something  already  accomplished  ;  it  denotes 
always  a  future  contingency — if  in  the  future 
such  a  case  should  arise.  He  does  not  give  hi- 
sanction  to  the  action,  but  prescribes  what  is  to 
be  done  in  such  a  case.    Let  her  remain  un- 


made in   his  case  to  depend  on  the  consent  of 
the  unbelieving  party. 

13.  And  the  woman  which  hath  an 
husband  that  believeth  not — should  be, 
And  a  woman  who  has  an  unbelieving  hus- 
band. Another  possible  reading  is,  If  any 
woman  has.  (See  Crit.  Notes.)  And  if  he  be 
pleased — should  be,  and  this  one  consents. 
(See  Crit.  Notes.)  Let  her  not  leave  him — 
should  be,  let  her  not  leave  her  husband.  (See 
Crit.  Notes.! 

14.  For  the  unbelieving  husband  is 
sanctified  by  the  wife,  and  the  unbeliev- 
ing wife  is  sanctified  by  the  husband — 
should  be,  has  been  sanctified  in;  and  in  the 
last  clause,  brother  is  the  reading,  instead  of 
husband.  (See  Crit.  Notes. )  It  is  evident  that 
the  word  'sanctified'  in  this  passage  (hies  not 


married — in  such  a  separation  without  cause,     refer  to  inward  holiness;  for  the  verb  is  past, 
she  has  opened  the  way  to  adultery ;  but  if  she    and  the  statement  is,  therefore,  that  the  act 


60 


I.  CORINTHIANS. 


Ch.  VII. 


15  But  if  the  unbelieving  depart,  let  hiin  depart.     A  I  15  but  now  are  they  holy.    Yet  if  the  unbelieving  d&- 
brother  or  a  sister  is  not  under  bondage  in  such  cases:  parteth,  let  him  depart:    the  brother  or  the  sister 

but  God  hath  called  us  to  peace.  [       is  not  under  bondage  in  such  cases :  but  God  hath 


has  been  accomplished  already,  whereas  the 
supposition  is  that  the  person  still  remains  an 
unbeliever.  So  Meyer,  De  Wette,  Ruckert, 
and  others.  It  must  mean  that  the  person 
has  acquired,  by  association  with  a  believer, 
an  outward  sacredness  entirely  apart  from  his 
own  character — a  sacredness  belonging  to 
places  and  objects,  as  well  as  to  persons. 
That  is,  he  is  no  longer  to  be  looked  on  as 
a  common  unbeliever,  outside  altogether  of 
the  circle  of  Christian  interests;  but  by  his 
association  in  the  close  ties  of  married  life 
with  a  believer,  he  has  been  invested  with  a 
hallowed  interest  which  his  companion  can- 
not ignore.  Hallowed  is  a  better  word  to 
express  this  idea  than  'sanctified.'  Else 
were  your  children  unclean;  but  now 
are  they  holy — should  be,  since  then  your 
children  are  unclean.  'Since  then' — i.  e.,  on 
the  supposition  that  the  unbeliever  is  not 
hallowed.  But  now.  This  adverb  is  here 
used  in  a  logical,  not  a  temporal  sense,  viz., 
things  being  as  they  are,  as  it  is.  It  is  to  be 
remarked  in  interpreting  this  statement,  first, 
that  inasmuch  as  the  second  person  is  used, 
he  is  probably  addressing  Christians  gener- 
ally; if  he  had  been  speaking  of  the  par- 
ticular case  of  mixed  marriages,  he  would 
have  used  the  third  person ;  second,  that  he  is 
arguing  from  something  known  and  admitted 
to  an  unknown  and  doubtful  case,  atid  prob- 
ably, therefore,  from  the  case  in  which  both 
parties  are  Christians,  instead  of  the  case  of  a 
mixed  marriage,  where  the  state  of  the  chil- 
dren might  be  in  the  same  doubt  as  that  of 
the  unbelieving  husband  or  wife ;  third,  that 
parity  of  reasoning  requires  that  the  holiness 
of  the  children  be  the  same  as  that  of  the  un- 
believing partner  in  the  preceding  case — viz., 
a  holiness  not  of  character,  but  a  certain  out- 
ward sacredness  arising  from  connection  with 
Christian  parents;  fourth,  that  he  is  arguing 
here  not  from  effect  to  cause — i.  e.,  from  the 
holiness  of  children  to  that  of  parents  as  its 
cause,  because,  as  has  been  seen,  that  effect 
follows  certainly  only  in  the  case  in  which 
both  parents  are  Christians,  and  would  not 
apply,  therefore,  to  the  case  of  mixed  mar- 
riages-, but  the  argument  is  from  similar 
causes  to  similar  efl'ects,  from  the  recognized 


effect  of  connection  with  Christian  parents  in 
imparting  a  certain  sacredness  to  children,  to 
the  same  effect  from  the  closer  connection  of 
marriage.  It  follows  from  this,  that  the  pas- 
sage affords  no  ground  for  infant  baptism, 
unless  we  are  prepared  to  admit,  also  on  the 
same  ground,  the  baptism  of  unbelieving 
husbands  or  wives  of  believers.  Rather, 
it  may  be  taken  as  indicating  that  there  was 
no  baptism  of  infants  in  the  apostolic  period. 
For,  if  we  take  baptism  to  be  regenerating, 
there  would  be  a  real  holiness  in  the  case  of 
children  that  would  preclude  this  attributing 
to  them  a  mere  outward  sacredness.  The 
same  result  follows,  if  we  suppose  them  to 
have  inherited  from  their  parents  a  real  holi- 
ness, of  which  baptism  is  the  symbol  ;  or  to 
have  been  regenerated  in  infancy  by  virtue  of 
a  covenant  with  their  parents,  the  baptism 
being  a  symbol  of  this.  Or,  if  we  suppose 
the  baptism  of  infants  to  be  a  consecration  of 
them  by  their  parents,  this  passage  would 
show  that  the  outward  sacredness  of  a  Chris- 
tian's children,  on  which  this  would  be  based, 
involves  also  the  baptism  of  adults  having  a 
similar  connection.  [The  pertinence  of  Paul's 
argument  may  be  more  obvious,  if  it  is  borne 
in  mind  that  a  Judaizing  influence  was  al- 
ready working  powerfully  in  the  church.  It 
is,  therefore,  probable  that  those  Christians 
who  had  come  under  this  influence,  and  who 
had  unbelieving  husbands  or  wives,  were  in 
fear  of  ritual  contamination  by  conjugal  inter- 
course with  unbelievers.  This,  however,  Paul 
declares  to  be  a  groundless  fear;  for,  as  every 
kind  of  food  is  hallowed  by  prayer  (i  Tim.  4: 5), 
so  that  a  Christian  may  receive  it  without 
ritual  contamination,  every  lawful  associate 
or  companion  in  life  is  also  hallowed  to  the 
Christian.— A.  H.] 

15.  But  if  the  unbelieving— better,  the 
unbeliever.  This  constitutes  the  only  excep- 
tion, besides  the  implied  exception  of  adul- 
tery, to  the  preceding  command — that  hus- 
band and  wife  shall  not  be  separated.  A 
brother  or  a  sister— should  be,  the  brother 
.  .  .  the  sister.  Is  not  under  bondage — 
literally,  has  not  been  enslaved,  deprived  of 
freedom,  and  forced  to  remain  like  a  slave  in 
the  position  in  which  he  is.     But  God  hath 


Ch.  VII.] 


I.  CORINTHIANS. 


61 


16  For  what  knowest  thou,0  wife,  whether  thou  shalt 
save  thy  husband?  or  how  knowest  thou,  Oman,  whether 
thou  shalt  save  thy  wife? 


16  called  '  us  in  peace.  For  how  knowest  thou,  O  wife, 
whether  thou  .shalt  save  thy  husband  1  or  how  know- 
est thou,  O  husband,  whether  thou  shalt  save  thy 


1  Many  ancient  authorities  read  you. 


called  us  to  peace — literally,  in  peace;  but 
with  the  sense,  probably,  to  be  in  peace.    (Cf. 
Eph.  4:4;  lThess.4:7.   See  Winer,  417.)  The 
peace  is  evidently  from  the  context;  not  peace 
with  God,  but  with  men.     The  call  is  the  call 
into  the  Christian  state,  the  effect  of  which, 
in  our  relations  with  men,  is  intended  to  be 
peace.    Singularly  enough,  this  statement  has 
been  supposed  to  be  in  contrast  with  this  per- 
mission to  separate,  and  with  the  statement 
that  the  Christian  is  not  bound  in  such  cases, 
the  conjunction  having  the  sense  however.   As 
if  it  read,  you  may  allow  the  unbeliever  to  de- 
part; you  are  not  forced  to  live  with  him;  but 
you  must  remember  that  it  is  not  for  such  sep- 
aration, but  for  peace,  that  God  has  called  you. 
Evidently  the  peace  in  this  case  is  to  be  ob- 
tained  by  separation;    and   it  is  in  contrast 
with  the  enforced  living  together  of  which 
the  apostle  has  just  spoken.     An  important 
question    remains — whether    this    permission 
leaves   the  believer  who    has    been    left   by 
the   husband   or  wife,   free   to   marry  again. 
Meyer    say,    "Yes;"     because    Paul's    per- 
mission  in   this   case    is    based   on    the   fact 
necessary  to  bis  interpretation  of  the  Lord's 
command;    that  that  command  applies  only 
to  cases  in  which  both  parties  are  believers — 
i.  e.,  that  it  is  a  Christian,  not  a  general  law. 
De  Wette  makes  the  same  answer,  though  on 
the  entirely  different  ground  that  the  case  con- 
templated here,  like  the  one  treated  as  an  ex- 
ception to  his  prohibition  of  divorce  by  our 
Lord,   is  one  in  which   the   marriage   tie   is 
actually   broken.      But,    as  regards   Meyer's 
position,  it  seems  scarcely  tenable  that  our 
Lord's  command  is  to  be  treated  as  a  merely 
Christian  command,  and  not  a  general  law. 
For  his  argument,  in  Matt.   19,  is  based  on 
the  original    relations  of   man   and   woman 
established  at  creation,  and  inherent  in  their 
structure,  and  must  therefore  be  universal  in 
its  application — not  limited  to  Christians.     It 
is  true,  that  in  Matt.  5,  Christ  is  laying  down 
the  law  of  his  kingdom;  but  that  law  is  based 
on  universal  human  obligations  and  relations, 
and  is  applicable  in  all  its  parts  to  men  as  such. 
And,  in  Matt.  19,  Christ  is  discussing  wbat  is  , 
lawful  under  tbe  Jewish  Dispensation;    but 
on  the  same   general   grounds.      As  to  De  I 


Wette's    position,   that  both    in   our   Lord's 
treatment    of    the    matter,    and    in    Paul's, 
the    exception    to    the    law   is    reducible    to 
an    actual    dissolution   of  the   marriage  tie, 
which   leaves  the   party   divorced    free,   our 
Lord,  instead  of  leaving  it  so  that  the  two 
cases  can  be  classed  together,  himself  draws 
the   line   between   them,   and   declares  that, 
where  there  is  divorce  without  adultery,  he 
who    marries    the    divorced    party   commits 
adultery.     Our   Lord   does   not  consider  di- 
vorce  as    constituting  an  actual,  but  only  a 
formal  dissolution  of  tbe  marriage  tie.    On  the 
whole,  then,'  it  seems  that  we  can  go  just  as 
far  as  the  apostle  does  in  his  exception  to  the 
statement  of  our  Lord,  and  no  farther.     Be- 
cause there  is  the  line  which   separates  be- 
tween obedience  and  infraction  of  the  law. 
The  law  is,  that  marriage  is  a  physical  con- 
nection, based  on  the  physical  relation  of  the 
sexes,  and  can  be  dissolved  properly  only  phys- 
ically and  really,  not  formally.     And  hence 
to  contract  another  marriage  when  there  has 
been  no  such  real  dissolution  is,  as  our  Lord 
says,  to  commit  adultery,  which  is  certainly 
applicable  in  this  case.     But  what  the  apostle 
says  here  involves  no  infraction  of  the  law 
on  the  part  of  the   person  to  whom   he   is 
speaking — i.  e.,  the  believer.     For,  when  he 
advises   the   believer  to   allow  tbe  other  to 
depart,    in  order  to  avoid  strife,    it  simply 
means    that    he    is    to    accept   the   situation 
forced   on   him   by   the  unbeliever,    and    ho 
himself  is  passive  in   tbe   matter.      And    it 
is  important  to  notice  that  the  apostle  says 
not  a  word  against  the  obligation  of  the  un- 
believing husband  or  wife  to  keep  up  the  con- 
nection, but  simply  permits  him  to  have  his 
way,  as  something  beyond  the  apostle's  con- 
trol.     But  if  we  may  judge  from  wbat  he 
commands  in  the  case,  over  which  he  a*  a 
Christian  apostle  does  have  control,  we  should 
say  that  he  does  not  consider  the  action  per- 
mitted to  be  morally  right. 

16.  For  what  knowest  thou— should  be. 
how  knowest  thou,  the  same  as  in  the  second 
part  of  the  verse.  The  verse  contains  a  reason 
for  the  injunction  immediately  preceding,  to 
let  the  unbelieving  wife  or  husband,  who  de- 
sires it,  go,  by  removing  an  objection  to  that, 


G2 


I.  CORINTHIANS. 


[Ch.  VII. 


17  But  as  God  bath  distributed  to  every  man,  as  the 
Lord  hath  called  every  one,  so  let  him  walk.  And  so 
ordain  I  in  all  churches. 

18  Is  any  man  called  being  circumcised?  let  him 
not  become  uncircumcised.  Is  any  called  in  uncir- 
cumcision?  let  him  not  be  circumcised. 


17  wife?  Only,  as  the  Lord  hath  distributed  to  each 
man,  as   God    hath   called   each,   so   let   him  walk. 

18  And  so  ordain  I  in  all  the  chun  hes.  Was  any 
man  called  being  circumcised?  let  him  not  be- 
come uncircumcised.      Hath    any   been    called    in 


that  the  keeping  up  of  the  connection  would 
result  in  the  conversion  of  the  unbelievers. 
To  this  the  apostle  replies,  How  do  you  knoiv 
whether  it  will?  If  this  result  was  certain,  it 
would  be  enough  to  remove  all  difficulties, 
and  make  the  believer  do  all  in  his  power  to 
retain  the  unbeliever.  But  the  reason  that 
the  apostle  has  given  for  allowing  the  separa- 
tion is  too  great  to  be  overcome  by  any  mere 
possibility,  such  as  is  mentioned  in  this  verse. 
Especially  so,  as  the  reason  given  for  the 
separation  comes  in  to  increase  the  douht. 
How  do  you  know,  he  says,  that  a  connection 
kept  up  in  strife,  against  the  will  of  the  unbe- 
liever, will  save  him?  If  we  were  to  make 
the  connection  with  ver.  12-14,  so  that  this  is 
a  reason  for  living  with  the  unbeliever,  if  he 
desires  it,  the  verse  would  probably  have  a 
negative — How  do  you  know  whether  you  will 
not  ?  etc.  And  then  this  connection  makes 
us  pass  over  ver.  15,  which  is  not  a  subordi- 
nate, but  a  principal  part  of  the  paragraph 
relating  to  the  case  of  mixed  marriages.  He 
divides  the  question;  considering  first,  the 
case  in  which  the  unbeliever  consents  to  stay, 
and  second,  the  case  in  which  he  goes;  and 
there  is  no  reason  for  making  the  one  subordi- 
nate to  the  other.  But  we  may  say  that  the 
principal  interest  of  the  section  is  in  this  last 
part,  as  the  other  is  contained  in  the  general 
rule  given  in  ver.  10. 

17.  But  as  God  hath  distributed  .  .  . 
as  the  Lord  hath  called — should  be,  Except 
as,  or  Only  as  the  Lord  hath  imparted  .  .  . 
as  God  hath  called.  The  conjunction  is  ex- 
ceptional, not  adversative.  The  exception  is 
to  the  statement  in  ver.  15,  the  brother  or  the 
sister  has  not  been  enslaved  in  such  cases. 
The  words  'God'  and  'the  Lord'  are  to  be 
transposed  (see  Crit.  Notes)  and  read,  as  the 
Lord  has  imparted — according  to  each  one's 
lot,  without  attempting  to  change  it;  as  Gad 
has  called — the  call  is  to  the  Christian  state, 
and  the  manner  of  the  call  referred  to  is 
determined  by  the  context  to  be  the  state  or 
condition  in  which  the  person  is,  when  called. 
His  command  is,  not  to  attempt  to  change  the 
outward  condition  in  which  God's  call  to  the 
Christian  life  finds  them.     If  we  put  this  in 


connection  with  the  statement  to  which  it 
forms  an  exception,  it  reads  as  follows:  The 
brother  or  sister,  has  not  been  bound  in  such 
cases,  except  by  the  general  principle  that  the 
Lord  wishes  us  to  remain  in  the  state  in  which 
we  were  when  he  called  us  to  be  Christians.  Of 
course,  this  is  not  an  exception  that  invali- 
dates the  rule  made  by  the  apostle  in  ver.  15. 
It  is  only  a  consideration  on  the  other  side, 
which  is  of  such  a  nature  that,  without  other 
counterbalancing  considerations,  it  would  bind 
the  brother  or  sister  in  such  cases.  The  rea- 
son, apparent^',  that  the  apostle  introduces 
this  here,  is  that,  in  this  case,  and  others  also, 
the  Christian  might  think  that  the  fact  of 
becoming  a  Christian  was  a  reason  for  chang- 
ing the  condition  in  life  or  the  occupation. 
A  Christian,  married  to  an  unbeliever,  might 
feel  so  strongly  the  incongruity  of  the  con- 
nection as  to  encourage  the  separation,  or 
lightly  accept  the  proposition  from  the  other 
party.  Whereas,  the  apostle  declares  that 
conversion  is  a  reason  for  remaining  in  their 
present  state,  not  for  changing  it.  Obviously, 
the  principle  involved  is  the  adaptability  of 
Christianity  to  the  various  conditions  of 
human  life  and  the  support  thus  given  to  its 
claims.  This  is  a  very  good  illustration  of 
two  characteristics  of  Paul's  manner  in  dis- 
cussing practical  questions,  viz.,  his  eye  for 
general  principles  bearing  on  the  matter,  and 
his  habit  of  giving  due  weight  to  them  all. 
And  so  ordain  I  in  all  churches— should 
be,  in  all  the  churches.  This  is  not  an  opinion 
made  to  hand,  to  suit  the  case  of  the  Corinth- 
ian Church,  but  the  apostle's  universal  rule. 
Meyer  rightly  calls  attention  here  to  the 
authority  claimed  by  the  apostle. 

18.  Is  any  man  called  being  circum- 
cised?— should  be,  Was  any  man,  etc.  Let 
him  not  become  uncircumcised.  There 
was  a  surgical  operation  by  which  theHelleniz- 
ing  Jews  used  to  accomplish  this  uncircumcis- 
ing.  In  the  days  of  Antiochus  Epiphanes  there 
was  a  gymnasium  built  in  Jerusalem,  and 
those  who  took  part  in  the  games,  having  to 
appear  naked,  underwent  the  operation  in 
order  to  escape  the  odium  attached  to  circum- 
cision.    See   Smith's   "Bib.    Diet.,"    Article 


Ch.  VII.] 


I.  CORINTHIANS. 


63 


19  Circumcision  is  nothing,  and  uncireumcision  is 
nothing,  but  the  keeping  of  the  commandments  of 
God. 

20  Let  every  man  abide  in  the  same  calling  wherein 
he  was  called. 

21  Art  thou  called  being  a  servant?  care  not  for  it : 
but  if  thou  mayest  be  made  free,  use  it  rather. 

22  For  he  that  is  called  in  the  Lord,  being  a  servant, 
is  the  Lord's  freeman:  likewise  also  he  that  is  called, 
being  free,  is  Christ's  servant. 


19  uncireumcision?  let  him  not  be  circumcised.  Cir- 
cumcision is  nothing,  and  uncircumcision  is  noth- 
ing ;  but  the  keeping  of  the  commandments  of  I  tod. 

20  Let  each  man  abide  in  that  calling  wherein  he  was 

21  called.  Wast  thou  called  being  a  bondservant?  care 
not  for  it:  i  Day,  even  if  thou  canst  become  free,  use 

22  it  rather.  For  he  that  was  called  in  the  Lord,  being 
a  bondservant,  is  the  Lord's  freediuan:  likewise  he 
that  was  called,  being  free,  is  Christ's  bondservant. 


l  Or,  but  if. 


Circumcision;  1  Maccabees,  1:  15;  Josephus 
"  Antiq.,"  12 :  15,  1.  Is  any  called  in  uncir- 
cumcision— should    be,    Has  any  one    been 

called.     (See  Crit.  Notes. ) 

19.  Reason  for  not  changing  from  circum- 
cision to  uncircumcision,  and  vice  versa,  or 
rather  the  reason  for  applying  this  principle, 
stated  in  ver.  17  to  this  particular  case.  Cir- 
cumcision is  nothing,  and  uncircumcis- 
ion is  nothing..  Morally,  these  are  of  no 
account,  being  simply  outward  acts,  without 
anj-  moral  character  per  se,  and  so  there  can 
be  no  reason  for  changing  from  the  one  state 
to  the  other,  because  one  has  become  a  Chris- 
tian. But  the  keeping  of  the  command- 
ments of  God— is  something,  has  to  do  with 
character  ami  destiny;  and  here,  therefore,  is 
the  place  where  a  change  is  necessary  when 
one  becomes  a  Christian. 

20.  Let  every  man,  etc.  —  literally,  Each 
one  in  the  calling  with  which  he  was  called,  in 
this  let  himremain.  A  repetition  of  the  rule 
for  emphasis.  The  use  of  the  word  call  in  the 
context,  ver.  17,  18,  21,  22,  24,  and  its  constant 
use  in  the  New  Testament,  to  denote  the 
divine  call  by  which  men  are  brought  into 
the  kingdom  of  God,  make  it  certain  that  that 
is  the  meaning  here.  Our  use  of  the  word 
'calling,'  'vocation,'  in  the  sense  of  occupa- 
tion, is  foreign  to  the  Greek.  This  calling  is 
characterized  here  by  the  outward  condition 
of  the  person  called.  The  meaning  is,  I,et  the 
person  remain  in  the  condition  in  which  the 
call  of  God  found  him. 

21.  Art  thou  called  being  a  servant? — 
should  be,  Wert  thou  called  being  a  slave? 
Our  word  servant  in  the  Coin.  Ver.  does  not 
render  the  Greek  word,  which  means  a  slave. 
Care  not  for  it.  Even  this  unnatural  and 
hateful  condition  of  slavery  is  not  to  be  a  care 
to  the  man  because  he  has  become  a  Chris- 
tian. Christianity  has  its  laws  also  for  this 
relation,  and  in  the  early  times  had  no  more 
conspicuous  proof  of  its  power  than  the  meek- 


ness and  submission  of  its  followers  under 
oppression.  (Cf.  Eph.  6:  5-9;  Col.  3:  22— 
4:1.)     But  if  thou  mayest  be  made  free— 

should  be,  but  if  also  you  can  become  free. 
Meyer,  De  Wette,  and  others,  insist  that  it 
should  be  translated  even  if,  or  although,  and 
that  the  meaning  is  that  the  slave  is  to  choose 
slavery  instead  of  freedom,  even  if  he  has  a 
chance  to  be  free.  Grimm,  however,  in  his 
Lexicon  translates  this,  if  also,  and  places  it 
under  the  same  hand  as  2  Cor.  11:  15,  where 
it  is  evident  that  there  is  not  a  climax,  but  an 
anti-climax,  and  where,  therefore,  the  words 
j  must  be  translated,  if  also,  not  even  if.  And 
Liddell  and  Scott,  in  their  Greek  Lexicon, 
!  say  that  the  collocation  of  the  two  words, 
with  this  meaning  even  if,  does  not  app'y  to 
cases  in  which  each  word  exercises  its  force 
separately.  (Cf.  on  a  similar  use  the  Note  on 
ver.  11.)  Use  it  rather.  According  to  the 
interpretation  given  above,  this  refers  to  the 
opportunity  to  become  free.  This  is  regarded 
as  an  additional  element  in  the  case,  which 
modifies  the  advice  given  where  the  state  is 
that  of  simple  slavery,  without  the  oppor- 
tunity to  become  free.  If  the  slave  has  the 
opportunity,  the  apostle  tells  him  to  use  it. 

22.  For  he  that  is  called  in  the  Lord. 
This  may  mean  that  it  is  in  the  Lord  that  God 
calls  the  Christian;  but  more  probably  it 
means,  the  one  called  to  be  in  the  Lord,  a  preg- 
nant construction  frequent  in  the  Greek.  It 
is  of  course  understood  in  the  call  itself,  and 
so  is  not  necessary  here,  except  to  make  the 
two  parts  of  the  sentence  balance,  'called  in 
the  Lord'  with  'the  Lord's  freeman.'  The 
word  translated  'freeman'  means  afreedman, 
not  one  originally  free,  but  one  who  has  been 
freed  from  a  previous  condition  of  servitude. 
The  slavery  from  which  the  Lord  frees  the 
man  is  that  of  sin.  This  is  given  as  the  rea- 
son why  being  a  slave  should  not  trouble  the 
Christian  in  the  first  part  of  the  preceding 
verse.     The  last  part  of  that  verse,  as  it  has 


64 


I.  CORINTHIANS. 


[Ch.  VII. 


23  Ye  are  bought  with  a  price ;  be  not  ye  the  servants 
of  men. 

24  Brethren,  let  every  man,  wherein  he  is  called, 
therein  abide  with  God. 

25  Now  concerning  virgins  I  have  no  commandment 
of  the  Lord:  yet  I  give  my  judgment,  as  one  that  bath 
obtained  mercy  of  the  Lord  to  be  faithful. 

26  I  suppose  "therefore  that  this  is  good  for  the  present 
distress,  /  say,  that  it  is  good  for  a  man  so  to  be. 


23  Ye  were  bought  with  a  price;   become  not  bond- 

24  servants  of  men.  Brethren,  let  each  man,  wherein 
he  was  called,  therein  abide  with  God. 

25  Now  concerning  virgins  I  have  no  commandment 
of  the  Lord:  but  I  give  my  judgment,  as  one  that 
hath  obtained  mercy  of  the  Lord  to  be  trustworthy. 

26  I  think  therefore  that  this  is  good  by  reason  of  the 
distress  that  is  upon  us,  namely,  that  it  is  good  for 


been  interpreted,  is  an  exception  to  the  gen- 
eral rule  laid  down  bjT  the  apostle  in  this  para- 
graph, and  may  be  treated,  therefore,  as  pa- 
renthetical. The  apostle  would  have  the 
Christian  slave  remember  that  he  has  been 
freed  from  the  worst  slavery,  and  so  need 
not  trouble  himself  about  the  lower  and  less 
important  relation  in  which  he  is  a  slave. 
Likewise  also.  'Also'  is  to  be  omitted. 
(See  Crit.  Notes.)  Is  Christ's  servant  - 
should  be,  slave.  (See  on  ver.  21.)  He  belongs 
to  Christ,  and  is  bound  to  do  Christ's  will, 
not  his  own.  These  two  elements  of  freedom 
from  sin,  and  bondage  to  Christ,  belong,  of 
course,  alike  to  the  freeman  and  the  slave; 
but  Paul  presents  in  each  case  that  one  which 
is  in  contrast  with  the  worldly  state  of  the 
man. 

23.  Ye  are  bought  with  a  price— should 
be,  you  were  bought,  etc.  (See  on  6  :  20.)  The 
'price'  is  here  emphatic.  Not  for  nothing 
was  your  freedom,  from,  sin  and  your  service 
for  Christ  bought.  Be  not  ye  the  servant.* 
of  men — should  be,  do  not  become  slaves  of 
men.  They  are  Christ's  slaves,  and  therefore 
have  no  right  to  become  slaves  of  men.  The 
context,  both  preceding  and  following  this 
injunction,  shows  that  the  bondage  to  man  is 
that  involved  in  changing  their  outward  con- 
dition, and  it  refers  probably  to  the  bondage 
to  human  opinion  and  prejudice  which  com- 
monly leads  to  such  a  change. 

24.  This  verse  contains  a  repetition  in  clos- 
ing of  the  command  in  ver.  17,  20.  With 
God — does  not  mean  in  the  presence  of  God, 
or,  before  him,  remembering  that  they  are  in 
his  sight,  which  would  be  expressed  by  another 
word.  But  it  means  that  in  remaining  as  he 
has  commanded  them,  they  are  not  alone,  but 
with  God,  which  is  to  give  character  to  their 
position,  whatever  it  is. 

25.  Concerning  virgins.  This  word  is 
not  to  be  taken  in  a  general  sense  of  unmar- 
ried men  and  women,  as  such  use  is  very 
rare  and  exceptional.  Moreover,  ver.  36 
shows  that  it  is  the  particular  case  of  young 
maidens,  who  would  be  given  in  marriage  by 


their  parents,  that  he  is  considering,  although 
in  ver.  26  seq.,  he  introduces  certain  general 
considerations  bearing  on  other  cases  of  alike 
kind.  The  only  case  in  the  New  Testament 
of  the  general  use  of  the  word  is  Kev.  14 :  4. 
I  have  no  commandment  of  the  Lord. 
(See  on  ver.  6,  10.)  The  contrasted  statement 
in  the  next  clause  is  not  such  as  to  lead  us  to 
suppose  that  he  is  speaking  as  an  uninspired 
man,  but  in  his  general  position  of  an  inspired 
apostle  without  any  special  command  given 
by  the  Lord  when  he  was  on  earth.  Yet  I 
give  my  judgment  as  one  that  hath  ob- 
tained mercy  of  the  Lord  to  be  faithful — 
should  be,  but  I  give  an  opinion  as  having  re- 
ceived mercy  from  the  Lord  to  be  trustworthy. 
The  reason  that  he  gives  onty  an  opinion  in 
this  case  is  probably  not  the  lack  of  wisdom 
necessary  to  give  anything  more  positive,  but 
that  the  great  variety  of  circumstances  be- 
longing to  the  different  cases  coming  under 
the  general  question,  whether  virgins  should 
marry,  made  anything  more  than  opinion 
impossible  for  any  one.  Inspired  wisdom 
would  not  lead  the  apostle  to  give  a  command 
here,  but  an  opinion.  The  word  translated 
'faithful,'  in  our  version  means,  trustworthy, 
and  the  confidence  deserved  may  be  from 
simple  faithfulness  or  honesty,  or  from  the 
possession  of  other  qualities  besides  this  in- 
spiring confidence.  Here,  probably,  it  is  the 
latter.  Confidence  in  one  of  whom  advice  is 
sought  does  not  rest  in  simple  honest37,  but  in 
wisdom  also.  And  the  requirements  for  this 
kind  of  trustworthiness  are  found  in  his  apos- 
tolic gifts.  De  Wette  translates  the  word 
believable.  That  he  is  so  qualified  he  attrib- 
utes to  the  mercy  of  the  Lord.  (See  1  Tim. 
1 :  12-16  ) 

26.  I  suppose,  therefore,  that  this  is 
good  for  the  present  distress— should  be, 
I  think,  and,  on  account  of  the  impending  dis- 
tress, that  it  is  good  for  a  man  so  to  be — viz., 
unmarried.  (See  on  the  word  'virgins,'  in  ver. 
26.)  'On  account  of  the  impending  distress'  — 
this  is  generally  supposed  to  refer  to  the  troubles 
attending  the  second  coming  of  our  Lord,  in 


Ch.  VII] 


I.  CORINTHIANS. 


65 


27  Art  thou  bound  unto  a  wife?  seek  not  to  be  loosed. 
Art  thou  loosed  from  a  wife?  seek  not  a  wife. 

28  But  and  if  thou  marry,  thou  hast  not  sinned; 
and  if  a  virgin  marry,  she  hath  not  sinned.  Never- 
theless such  shall  have  trouble  in  the  flesh:  but  I 
spare  you. 

29  But  this  I  say,  brethren,  the  time  is  short:  it  re- 
inaineth,  that  both  they  that  have  wives  be  as  though 
they  had  none; 

30  And  they  that  weep, as  though  they  wept  not;  and 
they  that  rejoice,  as  though  they  rejoiced  not ;  and  they 
that  buy,  as  though  they  possessed  not; 


27  a  1  man  to  be  as  he  is.  Art  thou  bound  unto  a  wife? 
seek  not  to  be  loosed.     Art  thou  loosed  from  a  wife? 

28  seek  not  a  wife.  Hut  and  if  thou  many,  thou  hast 
not  sinned;  and  if  a  virgin  marry,  she  hath  not 
sinned.    Yet  such  shall  have  tribulation  in  1  be  Besb  : 

29  and  I  would  spare  you.  But  this  I  say,  brethren, 
the  time  is  2  shortened,  that  henceforth  both  those 
that  have  wives  may  be  as  though  they  had  none: 

30  and  those  that  weep,  as  though  they  wept  not;  and 
those  that  rejoice,  as  though  they  rejoiced  not ;  and 


1  Gr.  so  to  6c...  2  Or,  is  shortened  henceforth,  that  both  those,  etc. 


which  are  included  wars,  pestilence,  famine, 
persecutions,  etc.  (Cf.  Matt.  24:  4-34.)  In 
accordance  with  our  Lord's  prediction  that 
these  things  should  take  place  within  that 
generation,  the  early  disciples  lived  in  con- 
stant anticipation  of  them  ;  and  this  belief  is 
constantly  mentioned  and  confirmed  in  the 
New  Testament.  Paul  mentions  it  especially 
in  connection  with  the  subject  of  the  resurrec- 
tion, in  speaking  of  which  he  refers  to  himself 
and  his  readers  as  among  the  living  at  that 
time.  (Seech.  15:  51,  52and  Note;  2Cor.5:  2-4 
and  Note;  1  Thess.  4:13-17;  5:  1-10;  2  Thess. 
2:  1-10;  cf.  James  5:  3,  7,  8,  9;  1  John  2:  18; 
Rev.  22:  20,  etc.)  The  view  that  our  Lord  did 
come  in  that  generation,  which  removes  the 
difficulties  of  the  New  Testament  prediction 
in  regard  to  it,  is  interestingly  and  strongly 
presented  in  a  recent  work  on  the  Parousia, 
by  Dr.  I.  P.  "Warren. 

Because  the  coming  itself  is  near  (cf.  ver. 
29,  30)  and  its  attending  troubles  are  over- 
shadowing them,  he  advises  the  unmarried  to 
remain  so,  in  order  to  avoid  trouble  in  the 
flesh,  (ver.  28, )  and  to  do  what  is  befitting  such 
a  time,  and  to  be  without  distraction  in  the 
service  of  the  Lord.     (Ver.  35.) 

27.  Art  thou  bound  unto  a  wife?  The 
advantages  of  the  unmarried  state  at  such  a 
time  are  not  enough  to  neutralize  the  force  of 
the  precepts  against  divorce,  and  against 
change  of  condition,  in  the  preceding  part  of 
the  chapter.  But  if  a  man  is  loosed  from  a 
wife,  then  the  same  considerations  which  lead 
him  to  advise  against  the  marriage  of  those 
never  yet  married,  make  him  give  the  same 
advice  to  such  a  man. 

28.  But  and  if— should  be,  but  even  If. 
Thou  hast  not  sinned — should  be,  thou  didst 
not  sin.  This  past  tense  in  the  conclusion  of 
a  condition  belonging  to  the  future  is  to  be 
explained  by  supposing  the  person  speaking 
to  place  himself  in  the  future  where  he  can 


look  back  on  the  condition  as  past.  (See  Winer, 
277,  293.)  And  if  a  virgin  marry— should  be, 
the  virgin.  She  hath  not  sinned— should  be, 
she  did  not  sin.  Here  we  have  applied  to  the 
case  of  the  virgin  which  the  apostle  is  con- 
sidering specially,  the  general  rule,  or  that 
part  of  it  stated  in  this  verse.  This  applica- 
tion is  understood  also  in  ver.  26,  27,  Never- 
theless—should be,  but,  simply.  Shall  have 
trouble  {affliction)  in  the  flesh.  This  will 
result  from  the  impending  distress,  (ver.  26,) 
which  of  course  marriage,  with  its  increased 
burdens,  ties,  anxieties,  and  interests,  will 
tend  to  magnify.  (Cf.  Matt.  24:  19.)  But  I 
spare  you— better,  and  I  spare  you.  "What  he 
spares  them  is  this  trouble,  by  dissuading 
them  from  marrying. 

29,  30.  But  this  I  say,  brethren— i.  e., 
this,  which  follows,  is  what  he  means  in  what 
he  has  been  saying.  The  time  is  short. 
The  connection  of  this  with  ver.  26  and  31, 
shows  that  he  refers  to  the  time  preceding  the 
end  of  the  age  and  the  second  coming  of  the 
Lord.  It  cannot  refer  to  the  common  brevity 
of  life,  because  the  state  of  things  described 
here  is  peculiar,  and  cannot  be  applied  to  the 
ordinary  life  of  men.  Cf.  ver.  26,  'the  im- 
pending distress';  ver.  28,  'such  will  have 
affliction';  and  the  statement  that  follows, 
about  those  having  wives  being  as  those  that 
do  not  have  them.  It  remaineth  that,  etc. 
There  are  various  readings  and  constructions 
of  this  sentence,  but  on  the  whole  the  best 
makes  it  read,  what  remains  is  that,  etc.  (See 
Crit.  Notes.)  Be  as  though  they  had  none 
— literal ly,  be  as  not  having  them.  The  con- 
struction is  not  such  that  this  passage  refers  to 
what  will  be  the  condition  of  men  in  the  short 
time  remaining,  as  if  outward  differences  were 
to  be  obliterated  by  actual  calamities  and  by 
the  impending  distress;  but  that  this  is  the 
proper  state  of  mind  for  them  to  be  in,  in 
view  of  such  a  crisis.     They  should  cultivate 


66 


I.  CORINTHIANS. 


Ch.  VII. 


31  And  they  that  use  this  world,  as  not  abusing  it: 
for  the  fashion  of  this  world  passeth  away. 

32  But  I  would  have  you  without  carefulness.  He 
that  is  unmarried  careth  for  the  things  that  belong  to 
the  Lord,  how  he  may  please  the  Lord: 

33  But  he  that  is  married  careth  for  the  things  that 
are  of  the  world,  how  he  may  please  his  wife. 

34  There  is  difference  a/so  between  a  wife  and  a  vir- 
gin. The  unmarried  woman  careth  for  the  things  of 
the  Lord,  that  she  may  be  holy  both  in  body  and  in 
spirit:  but  she  that  is  married  careth  for  the  things  of 
the  world,  how  she  may  please  her  husband. 

35  And  this  I  speak  for  your  own  profit;  not  that  I 
may  cast  a  snare  upon  you,  but  for  that  which  is  comely, 
and  that  ye  may  attend  upon  the  Lord  without  dis- 
traction. 


31  those  that  buy,  as  though  they  possessed  not-  and 
those  that  use  the  world,  as  not  using  it  to  the  full  • 

32  for  the  fashion  of  this  world  passeth  away  But 
I  would  have  you  to  be  free  from  cares.  He  that  is 
unmarried  is  careful  for  the  things  of  the  Lord,  how 

S3  he  may  please  the  Lord:  but  he  that  is  married  is 
careful  for  the  things  of  the  world,  how  he  may 

34  please  his  i  wife.  And  there  is  a  difference  also 
between  the  wife  and  the  virgin.  She  that  is  un- 
married is  careful  for  the  things  of  the  Lord  that 
she  may  be  holy  both  in  body  and  in  spirit :  bu't  she 
that  is  married  is  careful  for  the  things  of  the  world 

35  how  she  may  please  her  husband.  And  this  I  sav  for 
your  own  profit ;  not  that  I  east,  a  Ssnare  upon  you 
but  for  that  which  is  seemly,  and  that  ye  may  attend 


1  Or,  wife,  and  is  divided.      So  also  the  wife  and  the  virgin  :  she  that  is  »„ 
and  is  divided.    So  also  the  woman  that  is  unmarried  and  the  virg 


:d  is  careful,  etc.    Many  ancient  authorities  read  wife 
is  careful,  etc.... 2  Or,  constraint.    Gr.  noose. 


disregard  of  these  outward  things,  in  view  of 
the  brief  time  before  the  end,  so  that  their 
minds  may  be  given  without  distraction  to 
spiritual  things.  (See  ver.  32  seq.)  And  they 
that  weep  as  though  they  wept  not,  etc. 
All  these  things  which  belong  to  the  outward 
state  of  men,  and  in  ordinary  times  make  dis- 
tinctions between  them,  are  now  so  over- 
shadowed by  the  spiritual  importance  of  the 
period  in  which  they  are  living,  that  Chris- 
tians are  to  act  as  if  they  were  not. 

31.  And  they  that  use  this  world  as  not 
abusing  it.  This  translation  is  possible,  but 
improbable,  because  it  destroys  the  paral- 
lelism which  has  been  kept  up  so  far  between 
the  two  parts  of  the  statement,  and  really 
weakens  the  force  of  this  climax  in  the  series. 
It  should  be,  as  not  using  it.  For  the  fash- 
ion of  this  world  passeth  away— better, 
is  passing  away.  The  word  translated  'fash- 
ion,' means  outward  form  or  condition.  "With 
the  coming  of  Christ  in  his  kingdom,  that  age 
of  the  world  was  to  end,  and  a  new  order  of 
things  was  to  be  established.  (Cf.  Rom.  8: 
19  seq.,  in  which  passage,  "creature"  should 
be  translated  creation;  (2 Peter  3:  13 ;  Rev. 21 : 22; 
especially  22 :  7,  io,  li,  i2,  u,  20.)  The  apostle  exhorts 
them  as  those  living  in  a  period  of  such 
changes,  when  the  troubles  of  the  time  pre- 
ceding the  coming  of  the  Lord  were  over- 
shadowing them,  and  that  coming  itself  with 
its  transformations  in  the  conditions  and  rela- 
tions of  things  was  near,  not  to  be  dependent 
on  these  changing  things  for  their  life. 

32.  But  I  would  have  you  without 
carefulness— should  be,  And  I  wish  you  to 
be  without  care  ;  the  word  translated  without 
care,  means,  literally,  undivided,  undistr acted. 
The  things  of  this  world— wives,  possessions, 
etc.— divide  them,  and  keep  them  from  that 
exclusive  regard  to  spiritual  things  which  the 


time  demands;  and  so,  as  far  as  possible,  he 
would  have  them  be  without  these;  or,  at 
least,  independent  of  their  influence.  The 
statement  that  follows  is  to  be  considered  hot 
by  itself,  but  in  connection  with  this  critical 
period,  when  even  the  ordinary  and  right 
relations  of  life  might  be  a  snare  to  a  man, 
and  prevent  that  absorption  in  divine  things 
which  belonged  to  that  time,  but  not  to  all 
times.  It  is  right  and  fitting,  in  ordinary 
times,  to  mingle  just  this  caring  for  the  things 
of  the  Lord  how  to  please  him,  and  for  the 
things  of  the  world  how  to  please  the  wife. 
But  at  that  time,  as  the  apostle  regarded  it, 
the  things  of  the  Lord  demanded  more  exclu- 
sive attention. 

34.  There  is  difference  also  between 
a  wife  and  a  virgin.  On  the  different 
readings,  see  Crit.  Notes.  Our  version  gives, 
substantially,  the  meaning  according  to  the 
probable  reading.  Literally,  it  would  read, 
And  both  the  wife  and  the  virgin  are  divided. 
The  verb  is  singular,  which  may  be  accounted 
for  by  the  fact  that  the  two  subjects  together 
make  one  whole,  the  female  sex,  which  is 
divided  by  the  line  of  marriage.  The  con- 
junctions 'both,'  'and,'  are  generally  used 
where  the  statement  is  made  of  the  two  sub- 
jects separately.  But  see  Luke  23:  12;  Acts 
15:  9;  Rom.  10:  12,  etc.  When  he  says  that 
they  are  divided  or  separated,  he  means  in 
their  condition  and  interests.  As  our  version 
says,  there  is  a  difference  between  them. 

35.  And  this  I  speak  for  your  own 
profit— as  contrasted  with  any  projects  of 
his  own,  or  the  advancement  of  his  own  ideas. 
On  the  nature  of  the  advantage  to  them,  see 
on  ver.  1.  Not  that  I  may  cast  a  snare 
upon  you— better,  a  noose,  which  was  a  sign 
of  capture  and  loss  of  freedom.  It  denotes, 
figuratively,  the  laying  on  them  of  a  binding 


Ch.  VII.] 


I.  CORINTHIANS. 


67 


36  But  if  any  man  think  that  he  behaveth  himself 
uncomely  toward  his  virgin,  if  she  pass  the  flower  of 
her  age,  and  need  so  require,  let  him  do  what  he  will, 
he  siuneth  not:   let  them  marry. 


36  upon  the  Lord  without  distraction.  But  if  any  man 
thinketh  that  he  behaveth  himself  unseemly  toward 
his  1  virgin  daughter,  if  she  be  past  the  flower  of  bet 
age,  and  if  need  so  requiretu,  let  him  do  what  he 


1  Or,  virgin  (omitting  daughter.) 


law,  restricting  their  freedom  of  action.  But 
for  that  which  is  comely.  The  adjective 
means  beautiful  or  becoming  in  conduct.  He 
does  not  mean  that  marriage  is  unbecoming 
or  disfiguring  in  its  character,  but  that  in  the 
circumstances  contemplated  by  the  apostle, 
there  is  a  better  opportunity  afforded  by  the 
unmarried  state  to  cultivate  beauty  of  char- 
acter. And  that  ye  may  attend  upon  the 
Lord  without  distraction.  Our  version 
gives  the  sense  here.  The  second  object  to  be 
accomplished  by  their  remaining  unmarried, 
is  assiduous  waiting  on  the  Lord.  (Cf.  ver. 
32  seq. )  Possibly  the  verb  points  to  service 
rendered  personally  in  the  presence  of  its 
object,  and  thus  to  strictly  religious  observ- 
ances, rather  than  general  services  rendered 
in  business  and  in  ordinary  life. 

In  this  entire  paragraph  the  apostle  directs 
attention  to  the  peculiarity  of  that  time,  call- 
ing for  an  unusual  separation  of  the  secular 
and  the  religious  element  in  life,  instead  of 
the  ordinary  mingling  of  the  two;  and  he 
claims  that  the  religious  element  is  to  be 
made  prominent  at  such  a  time,  and  the 
secular  diminished.  And  what  be  says  has 
special  reference  and  application  to  such  a 
time.  But  the  principle  stated  has  a  more 
general  application  to  all  time — viz.,  that 
Christians  must  not  admit  into  their  lives 
such  a  variety  or  amount  of  secular  inter- 
ests as  to  make  it  difficult  to  pervade  them 
with  the  religious  spirit,  or  to  secure  the 
proper  adjustment  of  the  religious  and  the 
secular.  And  further,  that  some  states,  while 
not  necessarily  diminishing  the  activities  of 
life,  yet,  by  lessening  the  demands  of  selfish- 
ness and  increasing  the  opportunities  of  be- 
nevolent action,  do  give  greater  scope  to 
Christian  living.  And  it  is  in  this  view 
that  the  apostle  gives  his  qualified  com- 
mendation of  celibacy. 

36.  With  this  verse  the  apostle  introduces 
particular  advice  about  unmarried  daughters, 
thus  taking  up  again  the  subject  of  verse  25. 
It  is  introduced,  however,  as  an  exception  or 
modification  of  the  general  statement  of  verses 
26-35,  and  so  is  immediately  connected  with 


what  precedes.      That  he  behaveth  him- 
self uncomely  toward  his  virgin— better, 
that  he  is  acting  in  an  unseemly  way.     '  To- 
ward his  virgin'—  i.  e.,  his  unmarried  daugh- 
ter.  The  relation  of  daughter  is  not  expressed, 
but  implied.    If  she  pass  the  flower  of  her 
age— better,  if  she  ts  past  the  flower  of  her 
age.      This  conditional    clause   helps    us    to 
understand   in   what  the  unseemly   conduct 
of  the  preceding  clause  consists.     Commen- 
tators are  disagreed  about  this,   most  main- 
taining that  it  refers  to  the  temptations  to 
which  the  father  exposes  the  girl  by  keep- 
ing her  unmarried  (cf.  ver.  9) ;    but  others 
claiming  that  the   apostle  has   in  mind  the 
disgrace   which   attaches   to   the    unmarried 
state.      Now   this    conditional    clause   states 
the  case  in   which   the  father  accuses  him- 
self of  injustice  to  his  daughter  in  not  mar- 
rying her;    and  it  is  implied  that  it  would 
not  be  chargeable  against  him,  in  case  she 
had   not  reached   this  age.     And  this  looks 
as  if  the  unseemliness  of  his  conduct  would 
be  owing   to   the   disgrace   rather   than   the 
temptations    of   the    unmarried    state,   since 
the  latter  would  not  depend  on  her  having 
past  her  bloom,  but  might  exist  just  as  well 
before  as  after  this  age.      The  age  denoted 
is  variously  estimated;    about  twenty  is  the 
common   view.      And    need    so    require — 
better,  and  so  it  ought  to  be;  or,  to  be  done. 
Obligation,  rather  than  necessity,  is  the  origi- 
nal and  common  meaning  of  the  verb  here 
— the  only  instance  of  the  latter  meaning  in 
the  New  Testament  being  ch.  5:  10.     In  this 
passage  it  looks,  too,  as  if  the  apostle  was  con- 
sidering a  case  of  obligation,  rather  than  ne- 
cessity.    Let  him  do  what  he  will.    The 
form  of  the  verb  in  our  Common  Version  is 
such   as  to   give   the   meaning,    whatever   he 
will,  which  is  incorrect.     It  should  be,  what 
he  wishes — viz.,    marry   his    daughter.      He 
siuneth    not.      What   the   apostle   has  said 
about  not  marrying  is  not  of  the  nature  of 
a   law,   disobedience   to  which   is   a   sin,    but 
something  recommended  for  their  advantage 
merely.     Let  them  marry— viz.,  the  daugh- 
ter and  her  lover. 


68 


I.  CORINTHIANS. 


[Ch.  VII. 


37  Nevertheless  he  that  standeth  steadfast  in  his 
heart,  having  no  necessity,  but  hath  power  over  his 
own  will,  and  hath  so  decreed  in  his  heart  that  he 
will  keep  his  virgin,  doeth  well. 

38  .So  then  he  that  giveth  her  in  marriage  doeth  well ; 
but  he  that  giveth  her  not  in  marriage  doeth  better. 

39  The  wife  is  bound  by  the  law  as  long  as  her  hus- 
band liveth  ;  but  if  her  husband  be  dead,  she  is  at.  liberty 
to  be  married  to  whom  she  will ;  only  in  the  Lord. 

40  But  she  is  happier  if  she  so  abide,  after  my  judg- 
ment :  and  I  think  also  that  I  have  the  Spirit  of  Uod. 


37  will ;  he  sinneth  not;  let  them  marry.  But  he  that 
standeth  stedfast  in  his  heart,  having  no  necessity, 
but  hath  power  as  touching  his  own  will,  and  hath 
determined  this  in  his  own  heart,  to  keep  his  own 

38  1  virgin  daughter,  shall  do  well.  So  then  both  he 
that  giveth  his  own  l  virgin  daughter  in  marriage 
doeth  well;    and   he   that  giveth  her  not  in  mar- 

39  riage  shall  do  better.  A  wife  is  bound  for  so  long 
time  as  her  husband  liveth;  but  if  the  husband  be 
2 dead,  she  is  free  to  be  married  to  whom  she  will; 

40  only  in  the  Lord.  But  she  is  happier  if  she  abide  as 
she  is,  after  my  judgment:  and  I  think  that  I  also 
have  the  Spirit  of  God. 


1  Or,  virgin  (omiidng  daughter) 2  Or.  fallen  asleep. 


37.  Nevertheless — should  be,   but.      He 
that  standeth  steadfast   in   his    heart— 

i.  e.,  has  firmness  of  character  to  carry  out 
his  purpose.    Having  no  necessity.    The 

statement  is  very  condensed  in  this  verse, 
and  not  quite  clear  The  meaning  here  is, 
that  there  is  no  such  necessity  or  obligation 
laid  on  the  man  to  marry  his  daughter, 
as  existed  in  the  preceding  case.  But  hath 
power  over  his  own  will — should  be,  but 
hath  liberty  concerning  his  own  will.  This  is 
in  contrast  with  the  'necessity'  of  the  pre- 
ceding clause;  and  it  means  that  the  man 
has  the  right  to  do  what  he  wishes  in  the 
matter,  without  any  constraint  from  the  just 
demands  of  his  daughter.  And  hath  so  de- 
creed in  his  heart — should  be,  and  hath  de- 
termined this  in  his  own  heart.  (See  Crit. 
Notes.)  Doeth  well — should  read,  will  do 
well.  (See  Crit.  Notes.)  "With  the  present 
it  refers  to  what  precedes — viz.,  the  deter- 
mination to  keep  his  daughter.  But,  with 
the  future,  it  denotes  the  action  which  re- 
sults from  this — the  keeping  itself.  The  use 
of  the  intensive  form  in  this  verse — 'his  own 
will,'  and  'his  own  heart' — requires  attention. 
4  His  own  will '  is  opposed  to  that  of  his  daugh- 
ter, the  sense  being  that  he  has  the  right  to  do 
what  he  himself  pleases,  unconstrained  by  the 
desire  of  any  one  else.  And  'in  his  own 
heart'  emphasizes  the  fact  that  it  is  there — 
in  his  own  heart— that  the  matter  is  decided, 
the  right  to  have  it  settled  there  being  already 
stated.  The  use  of  the  word  'heart'  in  this 
verse  is  also  noticeable.  In  the  Scriptures, 
especially  of  the  Old  Testament,  the  heart 
is  used  to  denote  the  entire  spiritual  part 
of  the  man  ;  the  seat  and  source,  not  only 
of  the  affections,  and  the  emotions,  but  also 
of  the  will,  the  conscience,  and  the  intellect 
even.  It  is  the  centre  of  the  inward  life,  as 
the  physical  organ  is  of  the  bodily  life.  Here, 
in  accordance  with  this  wider  range  of  the 


figurative  meaning  of  the  word,  it  denotes 
the  seat  of  the  will,  the  source  of  the  pur- 
poses and  intelligent  choices  of  the  man.  (Cf. 
Mark  7:  21  seq. ;  2:8;  11:23;  Luke  2:  19,  35; 
Kom.  10:  10;  ch.  14:  25;  2  Cor.  9:  7,  etc.) 

38.  So  then,  etc,  The  verse  should  read, 
So  that  both  he  who  gives  his  virgin  daughter 
in  marriage  does  well,  and  he  who  does  not 
give  her  in  marriage  will  do  better.  (See 
Crit.  Notes.)  'Both'— 'and'— both  do  well, 
though  one  does  better. 

39.  The  wife— should  be,  A  wife.  Is 
bound  by  the  law.  'By  the  law'  is  to  be 
omitted.  (See  Crit.  Notes. )  Her  husband — 
should  be,  the  husband,  in  the  second  clause 
of  the  verse.  Be  dead — literally,  falls  asleep. 
This  figurative  representation  of  death  is  found 
sometimes  in  poetic  Greek,  and  is  frequent  in 
later  and  New  Testament  Greek.  Only  in 
the  Lord.  The  best  commentators  are  agreed 
that  this  is  a  limitation  of  the  preceding  em- 
phatic 'whom  she  will,'  and  means  that  the 
woman  can  be  married  only  to  a  Christian. 
This  is  indicated  by  the  emphasis  on  that  part 
of  the  preceding  statement;  and  further,  the 
other  interpretation,  that  the  marriage  is  to 
be  in  a  Christian  spirit,  is  well  called  super- 
fluous. 

40.  But  she  is  happier  if  she  so  abide — 
viz.,  unmarried.  (Cf.  ver.  28  seq.,  32  seq.) 
After  my  judgment — better,  according  to  my 
opinion.  He  opposes  his  opinion  to  that  of 
others,  which  had  been  set  up  against  his,  not 
only  in  regard  to  this  question,  but  in  general. 
And  I  think  also  that  I  have  the  Spirit  of 
God — should  be,  and  I  think  that  I  too  have 
the  Spirit  of  God.  This  is  a  case  in  which  our 
version  has  really  obscured  the  meaning.  As 
it  stands  now,  it  contrasts  him  in  his  posession 
of  the  Spirit  with  others,  an  element  of  the 
meaning  that  is  lost  in  our  version.  It  is  not 
a  statement  contrasting  this  with  other  parts 
of  his  teaching,  for  which  ho  constantly  makes 


Ch.  VIII.] 


I.  CORINTHIANS. 


69 


CHAPTER  VIII. 


"VTOW  as  touching  things  offered  unto  idols,  we  know 
vi  that  we  all  have  knowledge.  Knowledge  pull'eth 
up,  but  charily  editieth. 


1      Now  concerning  things  sacrificed  to  idols:    We 
know  that  we  all  have  knowledge.    Knowledge  jn. li- 


the claim  of  inspiration  in  a  positve  way,  but 
contrasting  his  teaching  with  that  of  others  in 
such  a  way  as  to  put  himself  on  a  level  with 
other  authorized  and  inspired  teachers.  (Cf. 
Gal.  1:  11  seq.,  ch.  9,  and  others.)  The  quali- 
fied way  in  which  he  makes  the  claim  here, 
saying  simply  'I  think,'  is  therefore  ironical; 
and  in  view  of  the  strong  way  in  which  he 
puts  it  elsewhere,  this  is  not  intended  to 
weaken,  but  by  a  common  rhetorical  device  to 
strengthen  the  statement. 

CRITICAL  NOTES.  — CHAPTER  VII. 

1.  Unto  me  is  found  in  ADEF,  etc.,  it  many 
MSS.  of  the  vulg,  syrutr  cop.  It  is  omitted  in 
NBC,  etc.,  am  fu  etc.  Tischendorf  omits  it, 
and  Tregelles  brackets  it. 

3.  Due  benevolence  is  the  reading  in  only 
KL  and  syrutr.  Her  due  is  overwhelmingly 
attested. 

5.  To  fasting  and  is  omitted  in  almost  every- 
thing except  KL  and  syrutr. 

7.  For  is  the  conjunction  at  the  beginning 
of  this  ver.  according  to  XcBDb  and  CK,  etc.  But 
is  the  reading  in  N*ACD*,  etc.,  it  vulg  cop, 
etc. 

13.  A  woman  which,  etc.,  is  the  reading  in 
ABC,  etc.,  syrutr  cop.  If  any  woman  in  ND*F, 
etc.,  it  vulg.  And  if  he  is  found  in  DeEK, 
etc.,  syrutr.  And  this  one  in  rAQD*,  etc. 
it  vulg  cop,  etc.  Him\%  the  last  word  in  the 
ver.  according  to  KLP,  etc.,syrP.  Instead  of 
it  we  find  her  husbandm  NABCD,  etc.,  it  vulg 

Syrsch  cop^  e{C 

14.  By  the  husband  is  the  reading  in  NCDCK, 
etc.,  vulg  syrutr.  Brother  instead  of  husband 
is  found  in  NS:ABCDS,  etc.,  it  cop. 

17.  God  hath  distributed — the  Lord  hath 
called,  is  the  order  in  KL  syrP,  etc.  The 
words  God  and  the  Lord  appear  in  the  reverse 
order  in  everything  else. 

22.  Also  in  the  second  part  of  the  ver.  is  to 
be  omitted  on  the  authority  of  NABP  vulg 
syr*°h  syrP  txt. 

31.  Use  this  world  is  the  reading  according 
to  NCD*  and  »  and  c  EK,  etc.,  vulg  syrntr.  The 
world  is  the  reading  in  NAB  cop,  etc. 

34.  There  is  a  great  variety  of  readings  here; 
but  as  there  is  no  change  of  reading  adopted 


in  the  Notes,  which  affects  materially  our  ver- 
sion, we  will  not  attempt  to  disentangle  them. 

37.  Decreed  in  his  heart  is  the  reading  in 
DEFG,  it  vulg.  hi  his  own  heart  is  found  in 
NABP.  etc.  Does  well  is  found  in  DEFG,  etc., 
it  vulg     syotr.      Will  do  in  NAB  cop,  etc. 

38.  Doeth  well  is  to  be  changed  to  the 
future  on  nearly  the  same  authority  as  in  the 
preceding  verse. 

39.  By  the  law  is  found  in  NcDbandc  E  f  g 
syrutr,  etc. ;  it  is  omitted  in  Ni:ABD i:,  etc.,  d  e 
vulg  cop. 

ANALYSIS. 

General  subject,  the  eating  of  things  offered 
in  sacrifice  to  idols.  1-3.  Statement  of  the 
insufficiency  of  mere  knowledge,  and  of  the 
superiority  of  love  as  the  principle  on  which 
to  decide  such  matters.  4-6.  The  well- 
known  fact  which  decides  the  moral  indiffer- 
ence of  such  eating  —  viz.,  that  there  is  no 
such  thing  as  an  idol,  and  only  one  God ;  at 
least,  to  the  Christian,  if  not  in  fact.  7.  This 
knowledge,  however,  being  wanting  in  some, 
who  still  retain  their  idea  of  the  reality  of  the 
idol,  the  eating  is  wrong  for  them.  8.  The 
eating  itself,  however,  is  indifferent,  not  mak- 
ing the  man  either  better  or  worse.  9.  Since 
the  eating  itself  is  indifferent,  and  no  advan- 
tage to  those  who  eat  with  knowledge,  while 
it  may  be  sin  to  their  weaker  brethren,  they 
should  be  careful  how  they  use  their  liberty. 
10,  11.  For  their  example  may  lead  the 
weaker  brethren  to  eat  against  their  con- 
science, and  so  tend  to  their  destruction.  12. 
Such  sin  against  the  brethren  is  sin  against 
Christ.  13.  Declaration  of  the  apostle  that 
he  will  eat  no  meat,  if  it  is  a  stumbling-block 
to  his  brother. 


Ch.  8  :  1.     Now  as  touching  things  of- 
ered   unto   idols  — better,    Xow  concerning 

things  sacrificed  unto  idols.  This  is  the  second 
subject  on  which  the  advice  of  the  apostle  has 
been  asked  in  the  letter  of  the  Corinthians. 
(See  on  7:  1.)  The  question  is  stated  more 
fully  in  ver.  4— viz.,  "the  eating  of  things 
sacrificed  to  idols."     The  remnants  of  these 


70 


I.  CORINTHIANS. 


[Ch.  VIII. 


2  And  if  any  man  think  that  he  knoweth  any  thing,  j 
he  knoweth  nothing  yet  as  he  ought  to  know. 

3  But  if  any  man  love  God,  the  same  is  known  of  | 
him. 


2  eth  up,  but  love  J  edifieth.   If  any  man  thinketh  that 
he  knoweth  anything,  he  knoweth  not  yei  as  he 

3  ought  to  know;   but  if  any  man  loveth  God,  the 


1  Gr.  buildeth  up. 


offerings  were  retained,  either  by  the  priest  or 
the  offerer,  and  were  either  eaten  in  sacrificial 
feasts  in  the  idol-temples  or  at  home,  or  were 
sold  in  the  markets.  The  general  question  is 
thus  capable  of  a  three-fold  division :  1.  As 
to  the  meat  sold  in  the  market.  2.  As  to  that 
eaten  in  a  private  house.  3.  As  to  partaking 
of  an  idol-feast.  The  general  question  is  dis- 
cussed in  this  chapter— part  1  in  10:  25,  26; 
part  2  in  10:  27-33;  and  part  3  in  10:  14-23. 
Chap.  9:  1-10: 13  is  a  digression  on  the  apostolic 
privileges  of  the  apostle.  We  know  that  we 
all  have  knowledge.  Whom  does  Paul 
wish  to  associate  with  himself  in  this  state- 
ment? Some  say,  'all  the  church';  others, 
only  the  instructed  part  of  it.  In  ver.  4,  he 
proceeds  to  show  what  the  knowledge  is  to 
which  he  refers — viz.,  that  there  is  no  idol 
really,  and  that  there  is  only  one  God.  And 
it  would  seem  as  if  this  knowledge  was  com- 
mon to  all  Christians.  But  in  ver.  7  he  goes 
on  to  state  that  some  lack  just  this  knowledge 
which  is  fundamental  to  the  whole  question ; 
and  so  eat  the  idol-sacrifices  as  such — not  as 
nothing,  nor  as  something  indifferent.  It  is 
probable,  therefore,  that  the  apostle  is  address- 
ing here  specially  this  enlightened  party  in 
the  church,  and  pointing  out  the  difference 
between  them  and  their  weaker  brethren. 
(Cf.  ver.  9  seq.)  'Knowledge.'  This  word  is 
separated,  for  the  sake  of  emphasis,  from  the 
limiting  phrase,  '  concerning  things  sacrificed 
to  idols,'  which,  nevertheless,  belongs  with  it. 
It  is  knowledge  concerning  this  matter,  not 
knowledge  in  general,  that  is  meant.  Knowl- 
edge putfeth  up,  but  charity  edifieth— 
should  be,  but  love  buildeth  up.  The  verb  is 
the  ordinary  word  used  to  denote  the  building 
of  a  house,  and  it  is  employed  by  the  apostle 
and  others  to  denote  the  building  up  of  the 
Christian  character.  (Cf.  Acts  9:  31;  ch.  10: 
23;  Rom.  14:  19;  Eph.  4:  29,  etc.)  From 
this  point  to  the  end  of  ver.  3  is  parenthetical, 
not  grammatically,  but  logically;  the  discus- 
sion being  interrupted,  though  there  is  no 
break  in  the  construction.  The  apostle  intro- 
duces certain  general  principles  in  regard  to 
knowledge  as  deciding  action,  before  proceed- 


ing to  discuss  the  immediate  subject.  In  this 
statement,  he  speaks  of  knowledge  by  itself, 
untempered  by  love,  and  consideration  for  the 
ignorance  and  weakness  of  others.  Such 
knowledge  by  itself  inflates  a  man  with  pride 
and  self-reliance,  and  is,  therefore,  not  a  safe 
guide  to  conduct.  'But  love  builds  up'  — 
viz.,  the  church.  It  leads  a  Christian  to  con- 
sider not  merely  the  right  or  allowable  in 
itself,  but  what  is  best  for  the  whole  body ; 
and  its  breadth  and  generousness  of  view 
therefore  make  it  a  safe  principle  of  conduct. 

2.  And  if  any  man  think  that  he  know- 
eth any  thing,  he  knoweth  nothing  yet, 
etc.— should  be,  If  any  one  thinks  that  he 
knoweth  any  thing,  he  knoweth  it  not  yet,  etc. 
(See  Crit.  Notes.)  Some  commentators  regard 
this  conclusion  as  following  directly  from  the 
condition,  on  the  principle  that  humility  is 
the  condition  of  any  true  knowledge,  and  that 
the  assumption  of  knowledge  is  inconsistent 
with  the  possession  of  true  knowledge.  But 
this  does  not  seem  so  apposite  to  the  apostle's 
purpose,  to  prove  the  inadequacy  of  knowl- 
edge in  itself  as  a  rule  of  conduct,  as  to  sup- 
pose it  to  be  a  statement  of  the  imperfection 
of  any  knowledge,  even  in  the  case  that  one 
seems  to  possess  it.  And,  according  to  this, 
the  second  objection  to  mere  knowledge  as  a 
guide  to  conduct,  is  its  imperfection. 

3.  But  if  any  man  love  God,  the  same 
is  known  of  him — should  be,  this  one  is 
known  by  him.  Both  the  condition  and  the 
conclusion  of  this  sentence  are  unexpected. 
The  love  spoken  of  in  ver.  1  is  probably 
especially  love  to  men  rather  than  to  God  (cf. 
ver.  9  seq.  I,  whereas  in  this  verse  he  substi- 
tutes for  this  the  love  of  God.  And,  in  the 
conclusion,  knowledge  of  God  other  than 
being  known  by  him  would  seem  to  have  a 
more  direct  bearing  on  the  apostle's  subject, 
as  showing  that  love  is  the  source  of  the 
highest  knowledge,  while  mere  knowledge 
by  itself  is  imperfect.  As  regards  the  condi- 
tional part  of  the  sentence,  while  love  to  God 
is  not  so  directly  connected  with  the  apostle's 
subject  as  love  to  man,  it  includes  the  latter; 
and,  besides,  it  has  a  more  direct  and  a  wider 


Ch.  VIII.] 


I.  CORINTHIANS. 


71 


4  As  concerning  therefore  the  eating  of  those  things 
that  are  ottered  iu  sacrifice  unto  idols,  we  know  that  an 
idol  is  nothing  in  the  world,  and  that  there  is  none  other 
God  but  oue. 

5  For  though  there  be  that  are  called  gods,  whether 
iu  heaven  or  in  earth,  (as  there  be  gods  many,  and  lords 
many,) 


4  same  is  known  by  him.  Concerning  therefore  the 
eating  of  things  sacrificed  to  idols,  we  know  that  no 
idul  is  anything  in  the  world,  and  that  there  is  no 

5  God  but  one.  For  though  there  are  that  are  called 
gods,  whether  in  heaven  or  on  earth;  as  there  are 


bearing  on  knowledge  than  the  love  to  man. 
And,  in  the  conclusion,  while  the  knowledge 
of  God  leads  directly  to  the  knowledge  of  his 
will,  and  thus  of  the  rule  of  conduct,  being 
known  by  him  insures  the  knowledge  of  him 
and  of  all  that  it  involves.  The  thought  is 
thus  that  while  knowledge  by  itself  is  imper- 
fect, the  love  of  God,  including  as  its  neces- 
sary complement  love  to  man,  insures  that 
knowledge  of  us  by  God,  which  is  the  pledge 
of  true  knowledge  of  himself  and  his  ways. 
'Is  known  by  him' — with  the  knowledge  that 
God  has  of  his  own;  that  intimate  knowledge 
which  recognizes  them  as  friends. 

4.  As  concerning  therefore — for  '  there- 
fore,' then  is  better.  The  particle  is  resump- 
tive, taking  up  again  the  subject  of  ver.  1, 
after  the  digression  of  ver.  2  and  3.  We  know 
that  an  idol  is  nothing— should  be,  that 
there  is  no  idol.  The  construction  and  the 
order  of  words  is  the  same  as  in  the  parallel 
clause,  which  is  translated  'and  that  there  is 
none  other  God,  but  one';  and,  besides,  the 
limiting  phrase,  '  in  the  world,'  seems  to  mean 
nothing,  as  the  clause  is  translated  in  our  ver- 
sion. By  'idol'  is  meant,  of  course,  not  the 
image,  but  the  deity  represented  by  it.  And 
that  there  is  none  other  God  but  one — 
should  be,  no  God — the  word  other  is  to  be 
omitted.  (See  Crit.  Notes. )  The  application 
of  this  to  the  question  under  discussion  is  so 
plain  that  the  apostle  omits  it.  Since  there  is 
no  idol,  there  is  nothing  to  contaminate  or 
pollute  the  things  offered  in  sacrifice  to  it. 
The  true  God  hallows  the  things  associated 
with  his  worship ;  a  demon  or  false  god 
would  desecrate  what  is  connected  with  his 
worship;  but  a  fictitious  god,  having  no 
existence,  can  neither  consecrate  nor  dese- 
crate anything  offered  to  him. 

5.  For  though  there  be  that  are  called 
gods — better,  for  even  if  there  are  so-called 
gods.  It  is  to  be  noticed  in  interpreting  this 
difficult  and  doubtful  passage — First,  That 
the  conditional  particle  is  one  that  assumes 
the  reality  of  the  supposition  introduced  by 
it  for  some  purpose,  but  does  not  in  any  way 
express  nor  imply  that  reality.     This  is,  there- 


fore, an  assumption  for  the  sake  of  the  argu- 
ment, that  there  are  these  gods  ;  not  the  con- 
cession of  it  as  a  fact.  Second,  That  the 
modifying  word,  'even'  marks  this  as  an 
extreme  supposition,  not  one  that  would 
readily  be  conceded  as  an  established  fact. 
The  supposition  is  not,  therefore,  the  very 
easy  one  that  there  are  according  to  the 
heathen  idea  so-called  gods,  but  the  difficult 
one  that  such  beings  actually  exist,  in  which 
extreme  case  the  statement  that  follows  is  still 
true.  Besides,  this  addition,  according  to  the 
heathen  idea,  is  something  quite  gratuitous, 
and  neither  expressed  nor  implied  in  the  text. 
Third,  That  the  emphatic  position  of  the  verb 
in  the  Greek  text  implies  that  actual  existence 
is  meant  by  it,  and  not  simply  existence  in  the 
heathen  idea.  'Called  gods' — the  participle 
denotes  the  fictitiousness  of  the  claim  to  be 
gods,  not  of  the  existence  of  the  beings  so 
entitled.  Whether  in  heaven  or  in  earth. 
The  heathen  peopled  earth  and  air  and  seas 
with  divinities.  It  should  be,  upon  earth. 
As  there  be  gods  many,  and  lords  many. 
This  clause  denotes  the  correspondence  of  the 
preceding  supposition  to  the  fact  of  many  gods 
and  many  lords.  And  here  again  the  verb  is 
emphatic,  and  there  is  nothing  to  modify  it, 
so  that  it  is  a  virtual  repetition  of  the  preced- 
ing verb,  and  denotes,  as  that  does,  actual 
existence.  Only  in  this  case  it  is  stated  as  a 
fact,  not  as  a  supposition.  But,  as  we  have 
seen,  the  supposition  in  the  preceding  clause 
cannot  be  taken  as  referring  to  any  acknowl- 
edged fact,  and  therefore  the  supposition  and 
the  statement  cannot  be  taken  as  referring  to 
the  same  thing.  The  supposition  refers  to  the 
actual  existence  of  the  fictitious  gods,  the  so- 
called  gods  of  heathendom,  and  supposes  it  to 
be  true  as  an  extreme  case.  This  statement 
denotes  a  fact  corresponding  to  that  supposi- 
tion, though  not  necessarily  identical  witli  it, 
viz.,  the  existence  of  many  gods  ami  many 
lords.  Now  we  have  seen,  in  considering  the 
preceding  clause,  that  the  verb  does  not  admit 
of  modification,  such  as  that  these  many  gods 
exist  only  in  the  heathen  idea.  And,  on  the 
other  hand,  their  actual  existence  in  the  full 


72 


I.  CORINTHIANS. 


[Ch.  VIII. 


6  But  to  us  there  is  but  one  God,  the  Father,  of  whom 
are  all  things,  and  we  in  hitu;  and  one  Lord  Jesus 
Christ,  by  whom  are  all  things,  and  we  by  him. 

7  Howbeit  there  is  not  in  every  man  that  knowledge: 
for  some  with  conscience  of  the  idol  unto  this  hour  eat 
it  as  a  thing  offered  unto  an  idol ;  and  their  conscience 
being  weak  is  denied. 

8  But  meat  commendcth  us  not  to  God:  for  neither, 
if  we  eat,  are  we  the  better;  neither,  if  we  eat  not,  are 
we  the  worse. 


6  gods  many,  and  lords  many;  yet  to  us  there  is  one 
God,  the  Father,  of  whom  are  all  things,  aud  we 
unto   him;    aud   one   Lord,  Jesus   Christ,   through 

7  whom  are  all  things,  aud  we  through  him.  How- 
beit in  all  men  there  is  not  that  knowledge:  but 
some,  being  used  until  now  to  the  idol,  eat  a<  of  a 
thing  sacrificed  to  an  idol;  and  their  conscience  be- 

8  iug  weak  is  defiled.  But  meat  will  not  i  commend  us 


sense  is  for  the  apostle  an  incredible  statement. 
The  subject  then  must  be  taken  in  a  modified 
sense,  and  the  fact  to  which  the  apostle  appeals 
is  the  existence  of  many  beings  to  whom  the 
term  gods  and  lords  may  be  applied,  though 
in  a  modified  sense.  Meyer  and  others  refer 
to  Deut.  10:  17,  and  Ps.  136:  2,  3,  as  instances 
of  the  application  of  the  name  to  angels. 
These  passages  term  Jehovah  "God  of  gods" 
and  "Lord  of  lords,''  and  the  supposition  is 
that  the  gods  and  lords  referred  to  are  angels. 
Certainly  these  passages  correspond  with  ours 
in  the  statement  of  one  supreme  God  among 
many  beings  to  whom  the  name  may  be  ap- 
plied in  an  inferior  sense.  And  since  angels 
are  the  only  supernatural  beings  known  to 
men,  besides  God  himself,  we  may  say  that 
we  have  in  them  the  counterpart  of  the 
heathen  deities,  so  far  as  both  are  superior 
beings  subject  to  a  Supreme  Deity. 

6.  But  to  us  there  is  but  one  God.  '  To 
us'  here  means  with  us,  in  our  view.  It  is  the 
dative  of  opinion,  denoting  what  a  thing  is  to 
this  or  that  person,  as  distinguished  from  what 
it  is  absolutely.  (See  Winer,  212.)  The  apostle 
says  :  Whatever  the  fact  is  about  the  existence 
of  other  gods,  we  recognize  only  one,  and  so  to 
us  there  can  be  no  defilement  in  eating  idol- 
sacrifices,  whatever  there  may  be  in  the  thing 
itself,  considered  without  reference  to  the  per- 
son partaking.  On  the  same  principle,  he 
shows  on  the  other  hand  that  eating  these 
things  does  defile  those  who  have  any  idea  of 
the  reality  of  the  idol,  in  spite  of  his  un- 
reality. One  God,  the  Father,  of  whom 
are  all  things,  and  we  in  him— should  be, 
from  whom  are  all  things,  and  we  for  him. 
God  is  recognized  here  as  the  source  of  all 
things,  and  as  the  Being  for  whom  we  Chris- 
tians live.  And  one  Lord  Jesus  Christ, 
by  whom  are  all  things,  and  we  by  him — 
should  be,  through  whom  are  all  things,  and 
we  through  him.  This  distinction  between 
the  Father,  as  the  ultimate  source  of  all  being, 


and  the  Son  as  the  immediate  agent,  between 
the  Father  as  the  one  from  whom,  and  Christ, 
as  the  one  through  whom,  are  all  things,  is 
always  preserved  in  the  New  Testament. 
(See  John  1:3;  Heb.  1:  2,  etc.)  Paul  also 
generally  makes  the  distinction  that  we  find 
here  between  the  name  applied  to  the  Father 
and  to  Christ.  In  only  two  passages  does  he 
call  Christ  God,  viz.,  Rom.  9:5;  Tit.  2:  13. 
'  And  we  through  him.'  As  their  natural  life 
is  already  included  in  the  statement,  'through 
whom  are  all  things,'  this  refers  to  their  spir- 
itual life. 

7.  Howbeit,  there  is  not  in  every  man 
that  knowledge— should  be,  But  not  in  all  is 
the  knowledge.  The  knowledge  referred  to  is 
that  of  the  one  God.  For  some,  with  con- 
science of  the  idol  unto  this  hour — should 
be,  but  some,  by  the  familiarity  with  the  idol 
unto  now.  On  the  substitution  of  familiarity 
for  conscience,  see  Crit.  Notes.  The  meaning 
is  that  on  account  of  their  minds  being  famil- 
iarized with  the  idea  of  idols,  of  which  they 
have  not  rid  themselves  yet,  they  eat  the  idol- 
sacrifice  as  an  idol-sacrifice — not  as  an  indif- 
erent  thing.  The  idol-god,  having  to  the 
man  an  existence  more  or  less  real,  what  is 
offered  to  him,  instead  of  being  simply  meat, 
not  differing  from  other  meat,  as  it  is  to  those 
who  have  the  knowledge  of  the  one  God,  is  a 
polluted  thing.  And  their  conscience  be- 
ing weak.  The  weakness  here  is  not  in- 
ability to  resist  evil,  but  to  discern  between 
evil  and  indifferent  things,  counting  what  is 
really  indifferent  to  be  evil.  Is  defiled — viz., 
by  doing  what  is  sin  to  him  with  his  weak 
conscience,  though  in  itself  right.  (Cf.  Rom. 
14:  23.)     "Whatever  is  not  of  faith  is  sin.'' 

8.  But  meat  cominendeth  us  not  to  God 
— should  be,  But  food  will  .not  bring  us  near 
to  God — i.  e.,  will  not  introduce  us  to  his  com- 
munion or  friendship.  (See  Crit.  Notes.)  For 
neither,  etc.  '  For' is  to  be  omitted.  (See  Crit. 
Notes.)    The  apostle's  argument  is  here  given 


Ch.  VIII.] 


I.  CORINTHIANS. 


73 


9  But  take  heed  lest  by  any  means  this  liberty  of 
yours  become  a  stumblingblock  to  them  that  are  weak. 

10  For  if  any  man  see  thee  which  hast  knowledge  sit 
at  meat  in  the  idol's  temple,  shall  not  the  conscience  of 
him  which  is  weak  be  emboldened  to  eat  those  things 
which  are  offered  to  idols  ; 

It  And  through  thy  knowledge  shall  the  weak  brother 
perish,  for  whom  Christ  died? 

12  But  when  ye  sin  so  against  the  brethren,  and  wound 
their  weak  conscience,  ye  sin  against  Christ. 


God:  neither,  if  we  eat  not,  'are  we  the  worse;  nor, 

9  if  we  eat,  ? are  we  the  better.    But  take  heed  lest  by 

any  means  t  his  3  liberty  <>!' yours  become  a  Stumbling- 

10  block  to  the  weak.  For  if  a  man  see  thee  who  bast 
knowledge  sitting  at  meat  in  an  idols  temple,  will 
not  his  conscience, if  he  is  weak,4 be  emboldened 

11  to  eat  things  sacrificed  to  idols'.'  For6 through  thy 
knowledge  he  that  is  weak  peris  heth,  the  brother 

12  for  whose  sake  Christ  died.  And  thus,  sinning 
against  the  brethren,  and  wounding  their  eon- 
science   when   it  is  weak,   ye   sin    against   Christ. 


1  Or,  do  we  lack.... 2  Gr.  do  we  abound 3  Or,  power 4  Gr.  be  builded  up....b  Gr.  in. 


on  the  reverse  side.  Before,  it  has  been  in- 
tended to  show  that  food  does  not  defile  us. 
Here,  he  shows  that  neither  does  it  bring  us 
nearer  to  God.  And  it  serves  to  carry  for- 
ward his  argument  for  considering  the  weaker 
brethren  as  well  as  themselves  in  this  matter. 
For  to  their  ignorant,  weaker  brethren  the 
eating  may  be  a  sin,  owing  to  their  imperfect 
knowledge.  But  to  them  who  have  knowl- 
edge it  has  no  positive  moral  quality,  so  as  to 
involve  obligation,  or  commend  them  to  God, 
in  which  case  they  of  course  could  not  con- 
sider anything  except  that.  That  is,  the  eat- 
ing of  the  ignorant  may  be  a  sin  ;  their  eating 
is  an  indifferent  matter,  neither  good  nor  evil. 
And  so  it  is  their  weaker  brethren,  rather  than 
themselves,  that  they  ought  to  consider  in 
determining  their  conduct. 

9.  But  take  heed  lest  by  any  means 
this  liberty  of  yours  — this  right  to  eat 
things  sacrificed  to  idols  in  itself  considered. 
Become  a  stumblingblock  to  them  that 
are  weak — should  be,  to  the  weak.  (See  Crit. 
Notes.)  The  preceding  ver.  leaves  the  matter 
in  a  merely  negative  form,  making  it  quite  in- 
different whether  they  ate  or  not.  But  now, 
in  contrast  with  this,  he  introduces  a  consider- 
ation which  may  make  it  a  duty  to  them 
to  forego  this  right.  Their  liberty  may  be 
a  stumbling-block  to  those  whose  weak  con- 
science does  not  permit  them  this  liberty,  and 
then  they  have  a  duty  to  perform  in  regard  to 
this  otherwise  indifferent  matter. 

10.  Which  hast  knowledge.  It  is  this 
fact,  the  reputation  for  knowledge,  which 
leads  the  other  to  follow  his  example;  a  case 
of  following  authority  without  knowing  the 
reasons.  Sit  at  meat  in  the  idol's  temple 
— literally,  reclining  in  an  idol' s  temple.  This 
was  the  posture  at  meals  in  New  Testament 
times  and  lands.  The  apostle  shows,  in  ch.  10: 
14  seq.,  that  this  particular  form  of  partaking 
of  the  idol-sacrifices  is  a  sin  of  itself,  in  a 
certain  aspect  of  it.     But  here  he  treats  of  it 


on  the  merely  indifferent  side  common  to  it 
with  the  other  ways  of  eating  them,  viz.,  con- 
sidered merely  as  the  eating  of  things  offered 
to  idols.  For  it  is  this  general  thing,  and  not 
the  specific  form  of  it  given  here,  that  the 
weak  ones  are  led  to  do  by  their  example. 
(See  close  of  ver.)  Shall  not  the  conscience 
of  him  that  is  weak— should  be,  of  him 
being  weak.  The  construction  in  the  Greek  is 
not  such  as  to  admit  of  our  translation,  which 
leaves  the  reference  of  the  pronoun  to  be 
pointed  out  by  the  relative  clause.  Instead  of 
this,  the  person  is  regarded  as  sufficiently 
pointed  out  by  the  pronoun  itself,  and  the  par- 
ticipial clause  following  modifies  it.  '  Being 
weak'—*,  e.,  though  he  is  weak,  unable  to 
discern  that  this  is  an  indifferent  matter,  but 
having  a  lingering  idea  of  the  reality  of  the 
idol-god,  which  makes  the  eating  a  sin  to  him. 
Be  emboldened  to  eat  those  things  which 
are  offered  to  idols— literally,  be  built  up  for 
the  eating  of  idol  sacrifices.  The  verb  is  the 
one  used  by  the  apostle  to  describe  the  build- 
ing up  of  Christian  character,  and  translated 
in  our  version  edify.  (  Cf.  ver.  1  ;  10:  23;  14: 
4,  17,  etc. )  The  apostle's  question  is,  Will  not 
his  conscience  be  built-up  to  this  end,  viz.,  the 
eating  of  idol  sacrifices,  which  to  him  being 
weak  is  a  sin?  Where  the  verb  is  followed, 
as  here,  by  an  infinitive  or  a  preposition,  it 
means,  Grimm  says,  "to  render  any  one's 
mind  fitted  for  a  thing."  The  ordinary  use  of 
the  word  by  Paul  makes  its  use  here  ironical ; 
as  if  we  should  call  the  encouragement  of  a 
man  in  evil  courses  edifying  him. 

11.  And  through  thy  knowledge  shall 
the  Aveak  brother  perish,  for  whom 
Christ  died? — should  be,  Yes,  the  weak  one 
perishes  through  thy  knowledge,  the  brother 
for  whom  Christ  died.  (See  Crit.  Notes.) 
This,  the  apostle  says,  is  the  result  of  your 
boasted  knowledge,  and  its  accompanying 
liberty  of  action.  'Perishes.'  This  word, 
when  it  is  used,  as  here,  in  reference  to  the 


74 


I.  CORINTHIANS. 


[Ch.  VIII. 


13  Wherefore,  if  meat  make  uiy  brother  to  offend,  I  l  13  Wherefore,  if  meat  maketh  my  brother  to  stum- 
will  eat  no  flesh  while  the  world  standeth,  lest  I  make  ble,  I  will  eat  no  flesh  for  evermore,  that  I  make 
my  brother  to  otfend.  J        not  my  brother  to  stumble. 


punishment  of  sin,  denotes,  always,  the  final 
loss  or  destruction  of  the  soul.  But  the 
present  tense  employed  here  denotes  the  act 
in  its  progress,  not  necessarily  an  accom- 
plished fact.  'The  brother  for  whom  Christ 
died.'  The  position  of  these  words  at  the  end 
of  the  sentence,  disconnected  with  the  subject 
which  they  modify,  serves  to  render  them 
very  emphatic.  You  destroy,  Paul  says,  the 
Christian  brother  whom  Christ  died  to  save. 
The  relation  to  themselves,  and  to  Christ,  and 
the  defeat  of  Christ's  work,  are  brought  out 
with  great  force. 

12.  But  when  ye  sin  so  against  the 
brethren,  etc.  This  takes  up  the  thought, 
suggested  in  the  last  verse,  of  the  relation  of 
their  act  to  Christ,  stating  definitely  what  is 
there  implied.  And  wound  their  weak 
conscience.  The  pronoun  is  emphatic,  con- 
trasted with  Christ.  Wounding  here  does  not 
mean  offending  or  shocking,  but,  as  the  con- 
text shows,  inflicting  a  moral  injury.  The 
conscience  is  wounded  by  leading  the  man  to 
act  against  his  own  convictions,  which  is  ex- 
pressed in  another  form  in  ver.  7  as  the  defil- 
ing of  the  conscience. 

13.  Meat— should  be  food.  (See  on  ver.  8.) 
Make  my  brother  to  offend.  This  is  the 
only  place  in  our  Common  Version  where  this 
verb  is  translated  with  any  approach  to  cor- 
rectness. It  is  the  verb  which  is  usually  ren- 
dered offend.  (Cf.  Matt.  5:  29;  18:  6;  Rom. 
14:  21,  etc.)  The  Revised  Version  translates 
it  here  so  as  to  bring  out  the  exact  meaning — 
maketh  my  brother  to  stumble.  It  means, 
literally,  to  act  as  a  stumbling-block  or  trap- 
stick,  to  make  one  stumble  or  fall  into  a  snare. 
Stripped  of  its  figurative  allusions,  it  means  to 
be  a  cause  of  a  man's  sinning.  No  flesh. 
Here  the  specific  word  is  used,  meaning  flesh 
or  meat.  (Cf.  ver.  8  and  13.)  Notice  that  it 
does  not  specify  meat  offered  in  sacrifice  to 
idols,  but  any  meat.  Since  any  meat  might  be 
that,  these  remnants  of  the  sacrifices  being 
sold  in  the  markets  without  anything  to  dis- 
tinguish them.  (Cf.  10:  25.)  And  so  the 
apostle  says:  I  will  go  as  far  as  this,  if  it  is 
necessary.  I  will  not  eat  any  meat  at  all,  for 
fear  that  it  may  be  sacrificial  meat,  if  my  eat- 
ing it  is  going  to  lead  my  brother,  who  has  a 


weak  and  uninstructed  conscience,  and  thinks 
it  at  all  sinful  to  eat  it  against  his  conscience. 
While  the  world  stands — should  be,  forever. 
Our  Common  Version  here  is  probably  based 
on  the  occasional  use  of  the  Greek  word  to 
denote  the  world.  (See  on  1:  20.)  But 
always,  in  such  cases,  it  is  plural ;  and  if  the 
singular  were  used,  it  would  be  with  a  limit- 
ing word,  such  as  a  demonstrative  pronoun. 
It  is  one  of  the  cases  of  the  hyperbolical  use 
of  the  phrase.  (Cf.  Matt.  21:  19.)  Lest  I 
make  my  brother  to  offend.  The  repeti- 
tion of  this  emphasizes  the  importance  of  this 
consideration  in  the  mind  of  the  apostle.  Of 
course,  as  the  apostle  shows  elsewhere,  this 
does  not  apply  where,  as  in  the  case  of  cir- 
cumcision, the  truth  of  the  gospel  is  in  any 
way  involved. 

CRITICAL    NOTES.— CHAPTER   VIII. 

2.  Andh  found  in  DEF  etc.  vulg  one  MS. 
svrsch  and  p  cor«  jt  js  to  ^g  omitted  on  the  au- 
thority of  NABP  vulg  cop  syr  p  m.  Nothing 
is  found  in  D  b  and  c  EK,  etc.  syrutr.  It  is  to 
be  omitted,  and  it  supplied,  on  the  authority 
of  NABD*,  etc.  vulg  cop. 

4.  Other  is  to  be  omitted  before  God,  on  the 
authority  of  N*ABD,  etc.  it  vulg  cop.  It  is 
found  in  only  XCKL,  etc.  syrutr. 

7.  Conscience  is  the  reading  of  NCDEF,  etc. 
it  vulg  syrsch  and  p  ut;  familiarity,  of  N*ABP 
cop  syrP  m*. 

8.  Will  not  command  is  the  probable  read- 
ing, being  found  in  NAB  cop.  The  present  is 
found  in  Nc  DE,  etc.  it  vulg.  ;  for  is  found  in 
DEF,  etc.  it  vulg  some  MSS.  etc.  It  is  prob- 
ably to  be  omitted  on  the  authority  of  NAB, 
vulg   some  MSS.  cop,  etc. 

9.  To  them  that  are  weak  (participle)  is  the 
reading  in  only  L,  etc.  ;  to  the  weak  (adjec- 
tive) is  found  in  NABD,  etc. 

11.  And  is  the  reading  in  Nc  D  d  e  f  g  vulg 
Syrutr  etc  .  yes  (yr-  yip)  jn  xB,  cop  etc. ; 
shall  perish  is  the  reading  of  DCEF,  etc.  f  g 
vulg  syrutr,  etc. ;  perishes,  of  N:I:AB,  etc.  cop 
etc.  ;  the  weak  brother  is  the  reading  in  NCL, 
etc.  syrP,  etc.  ;  the  weak  one  ....  the  brother, 
in  N: ABD,  etc.  it  vulg  cop  etc. 


Ch.  IX.] 


I.  CORINTHIANS. 


75 


CHAPTER   IX. 


AM  I  not  an  apostle?  am  I  not  free?  have  I  not  seen 
Jesus  Christ  our  Lord?  are  not  ye  my  work  in  the 
Lord? 

•     2  If  I  be  not  an  apostle  unto  others,  yet  doubtless  I 
'  am  to  you :  for  the  seal  of  my  apostleship  are  ye  in  the 
Lord. 


1  Am  I  not  free?  am  I  not  an  apostle?  have  I  not 
seen  Jesus  our  Lord?  are   Dot  vc  my  work  in  the 

2  Lord?    If  to  others  I  am  not  an  apostle,  yet  at  least 
I  am  to  you :  for  the  seal  of  mine  apostleship  are  ye 


ANALYSIS. 

1-3.  The  apostle's  claim  to  the  apostolic 
office  and  its  privileges  proved,  (1)  by  his 
having  seen  the  Lord,  and  (2)  by  the  Corinth- 
ian Christians,  who  were  the  fruits  of  his 
apostolic  labors,  and  thus  the  seal  of  his  apos- 
tleship. 4-6.  Statement  of  his  claim  as  an 
apostle  to  be  supported  by  the  church.  7-12, 
13,  14.  This  claim  proved  by  various  analo- 
gies and  precedents,  showing  that  the  laborer 
is  worthy  of  his  hire.  12-15.  His  self-denial 
in  foregoing  this  privilege.  16,  17.  His  rea- 
son for  this,  that  he  may  by  preaching  with- 
out pay  earn  the  reward  that  mere  preaching 
by  itself  does  not  bring  him,  because  in  that 
he  is  merely  a  slave  doing  the  will  of  his 
master.  19-22.  His  self-denial  further  in 
accommodating  himself  alike  to  Jewish  scru- 
ples and  Gentile  freedom,  instead  of  asserting 
his  right  to  act  according  to  his  own  ideas, 
that  he  may  win  them  to  the  acceptance  of 
the  gospel.  23  seq.  The  reward  that  he 
seeks  in  all  this  stated  to  be  his  own  salvation. 
24,  25.  Warning  to  his  readers  to  exercise 
the  same  care  and  self-control,  since  not  all 
win  the  prize  who  start  in  the  race.  26,  27. 
Restatement  of  his  own  conflict  with  evil  in 
himself,  lest  he,  who  has  held  up  the  reward 
before  others,  himself  lose  the  prize. 


Ch.  9.  Am  I  not  an  apostle?  am  I  not 
free?  The  order  of  these  questions  is  to  be 
reversed.  (See  Crit.  Notes.)  'Free,'  in  con- 
trast with  the  subjection  to  men  of  ver.  19. 
'  An  apostle.'  (Cf.  Gal.  1 :  11 — 2,  10,  and  on  ch. 
1:1.)  Paul's  apostolic  authority  was  often 
denied,  on  the  ground  that  he  did  not  belong 
to  the  Twelve,  which  was  a  convenient  cover 
for  opposition  to  his  doctrine.  Have  I  not 
seen  Jesus  Christ?  'Christ'  is  to  be  omitted. 
(See  Crit.  Notes.)  This  seeing  of  Christ  was 
deemed  essential  to  the  work  of  an  apostle,  as 
they  were  to  be  personal  witnesses  to  him. 
(Cf.  John  15:  27;  Acts  1 :  21,  22;  22:  14,  15.) 
Comparing  this  with  Gal.  1  :  11  seq.,  we  find 
that  with  the  witness  to  Christ's  resurrection 


there  was  combined  the  hearing  of  the  gospel 
from  Christ  himself,  which  answers  to  the  re- 
quirement in  the  original  apostles  that  they 
should  have  been  with  Christ  from  the  begin- 
ning, and  so  heard  his  teachings.  This  seeing 
was  at  the  time  of  Paul's  conversion,  and  also 
on  the  occasions  recorded  in  Acts  18:  9;  2 
Cor.  12;  1  seq.  Are  not  ye  my  work  in  the 
Lord?  The  proof  of  his  apostleship  was  in 
his  work  in  the  Lord.  (Cf.  2  Cor.  3:  2  seq.) 
It  was  not  this  in  itself,  as  it  would  have  been, 
if  only  apostles  had  had  the  work  of  convert- 
ing men  and  of  founding  churches.  But  it 
serves  to  prove  whatever  claim  he  may  make, 
being  the  divine  sanction  of  that  claim.  Just 
the  same  as  miracles  may  prove  a  man  to  be  a 
prophet,  or  an  apostle,  or  the  Lord  himself, 
according  to  the  nature  of  the  claim  made. 
In  the  Lord— modifies  not  a  part  of  the  sen- 
tence, but  the  whole.  It  was  in  the  Lord  that 
the  apostle  made  them  Christians,  and  brought 
them  to  their  present  state  of  Christian  per- 
fection. 

2.  If  I  be  not  an  apostle  to  others,  yet 
doubtless  I  am  to  you.  The  position  of  the 
words  in  the  original  brings  out  the  emphasis 
better — If  to  others  I  am  not  .  .  .  yet  to  you  I 
am.  The  word  for  'doubtless'  is  better  ren- 
dered at  least.  '  To  others '  and  '  to  you '  does 
not  mean  in  their  estimation,  but  with  refer- 
ence to  them.  In  one  sense,  of  course,  an 
apostle  is  such  to  the  whole  church;  but  in 
another  sense,  which  is  the  one  intended  here, 
he  is  an  apostle  specially  to  those  to  whom  he 
is  sent,  and  among  whom  he  performs  his 
apostolic  work.  (Cf.  Gal.  2:  9;  Rom.  11:  13, 
etc.)  For  the  seal  of  my  apostleship  are 
ye  in  the  Lord— better,  My  seal  of  apostle- 
ship in  the  Lord.  (See  on  ver.  1,  and  cf.  4: 
15.)  They  are  the  seal  of  his  apostleship,  for 
they  attest  by  their  Christian  state  and  char- 
acter the  genuineness  of  his  apostolic  claim. 
The  stamp  of  Christ  is  on  them,  and  attests 
the  author  of  their  spiritual  state  to  be  Christ's 
servant.  Therefore,  to  them  at  least.  Paul  is 
an  apostle. 


76 


I.  CORINTHIANS. 


[Ch.  IX. 


3  Mine  answer  to  them  that  do  examine  me  is  this  : 

4  Have  we  not  power  to  eat  and  to  drink? 

5  Have  we  not  power  to  lead  about  a  sister,  a  wife,  as 
well  as  other  apostles,  and  as  the  brethren  of  the  Lord, 
and  Cephas? 

6  Or  I  only  and  Barnabas,  have  not  we  power  to  for- 
bear working? 


3  in  the  Lord.    My  defence  to  them  that  examine  me 

4  5  i.s  this.   Have  we  no  right  to  eat  and  to  drink?   Have 

we  no  right  to  lead  about  a  wife  that  is  a  '  believer, 

even  as  the  rest  of  the  apostles,  and  the  brethren  of 

6  the  Lord,  and  Cephas?    Or  I  only  and  Barnabas 


1  Gr.  sister. 


3.  Aline  answer  to  them  that  do  exam- 
ine me  is  this — i.  e.,  to  those  examining 
him  as  to  whether  he  was  a  genuine  apostle. 
See  on  ver.  7.  'Is  this,'  viz.,  what  precedes, 
not  what  follows,  and  there  should  be  a 
period,  therefore,  at  the  end  of  the  verse. 
His  answer  is  that  the  Corinthians  are  his 
work  in  the  Lord,  and  the  seal  of  his  apostle- 
ship.  The  statements  that  follow,  we  have 
no  reason  to  believe  were  ever  controverted ; 
but  his  claim  to  the  apostleship  had  been 
doubted  and  denied. 

4.  Have  we  not  power  to  eat  and  to 
drink?  This  verse  begins  the  subject  for 
which  the  statement  and  defence  of  his  apos- 
tleship has  been  introduced.  The  principle 
laid  down  in  the  preceding  chapter  had  been, 
that  we  are  not  to  assert  our  rights  in  regard 
to  merely  indifferent  matters  to  the  injury  of 
others.  And  in  this  chapter,  Paul  states  his 
own  conduct  in  regard  to  his  privileges  as  an 
apostle,  as  showing  how  he  treated  such  mat- 
ters. The  chapter  begins,  therefore,  with  the 
defence  of  his  apostolic  office,  proceeds,  in  ver. 
4-12,  with  an  argument  for  his  right  as  an 
apostle  to  receive  support  from  the  church, 
and  then,  ver.  12  seq.,  shows  how  he  dis- 
claims that  right.  Have  we  not  power- 
better,  a  right ;  the  word  used  denotes  the 
kind  of  power  which  comes  from  authority, 
privilege,  or  right.  In  the  plural  subject 
'we,'  the  apostle  includes  himself  and  Barna- 
bas. By  the  power — right— to  eat  and 
drink,  he  does  not  mean  the  right  as  opposed 
to  asceticism,  ur  to  Judaistic  notions,  which  he 
would  not  defend  on  the  ground  of  his  apos- 
tolic privilege,  but  on  the  broader  ground  of 
his  rights  as  a  Christian.  But  he  means  the 
right  to  eat  and  to  drink  at  the  expense  of  the 
church,  to  be  supported  by  the  church  with- 
out working,  except  in  their  spiritual  office. 
This  is  the  subject  as  he  develops  it.  (See 
ver.  6  seq.  ;  ef.  Luke  10:  7.) 

5.  Have  we  not  power  (better,  right)  to 
lead  about  a  sister,  a  wife — should  be,  a 
sister  as  wife.     The  two  nouns  are  npt  inde- 


pendent, but  the  second  is  in  apposition  to  the 
first.  The  apostle  probably  refers  to  his  mis- 
sionary journeys,  in  which  he  claims  the  right 
to  have  a  wife  to  accompany  him.  But  here 
again,  the  right  claimed  is  to  have  this  at  the 
expense  of  the  churches,  for  the  same  reason 
as  in  ver.  4.  As  well  as  other  apostles — 
should  be,  as  also  the  rest  of  the  apostles. 
We  have  here  an  incidental  proof  that  the 
other  apostles  were  married.  And  the  breth- 
ren of  the  Lord— better,  brothers.  The  word 
'brethren'  is  applied  to  members  of  the  same 
society,  not  to  natural  brothers.  This  text  can- 
not be  used  to  show  that  the  brothers  of  the 
Lord  did  not  belong  to  the  twelve  apostles,  as 
the  same  reasoning  would  exclude  Cephas. 
That  statement  rests  on  John  7  :  5.  That  these 
brothers  of  our  Lord  were  the  children  of  Jo- 
seph and  Mary  is  proved  (1)  by  the  use  of  the 
word,  which  is  never  used  of  any  other  rela- 
tionship, unless  the  nature  of  it  is  pointed  out 
in  some  way;  (2)  by  the  term  first-born  son 
applied  to  Christ.  (Luke  2:  7);  (3)  the  per- 
petual virginity  of  Mary,  in  the  defence  of 
which  the  other  view  is  generally  maintained, 
is  disproved  further  by  Matt.  1:  25;  (4)  the 
other  theory,  which  makes  them  cousins, 
would  probably  make  them  also  among  the 
Twelve,  which  is  disproved,  as  we  have  seen, 
by  John  7 :  5.  And  Cephas  —the  Hebrew 
form  of  the  name  Peter.  (Cf.  John  1:  42.) 
The  apostle  names  him  as  a  conspicuous  case. 
6.  Or  I  only  and  Barnabas — the  name 
Barnabas  was  given  by  the  apostles  ;  his  origi- 
nal name  being  Joseph.  (Cf.  Acts  4:  86. )  The 
next  mention  of  him  is  in  Acts  9:  27,  intro- 
ducing Paul  to  the  apostles;  then  in  Acts  11 : 
26,  at  Antioch,  where  he  associates  Paul  with 
himself  in  labor  there;  and  in  Acts  11:  30,  he 
goes  with  Paul  to  Jerusalem;  and  12:  25,  he 
returns  with  him  to  Antioch;  and  then,  Acts 
13  and  14,  he  accompanies  Paul  on  his  first 
missionary  tour.  He  continues  Paul's  com- 
panion till  the  rupture,  Acts  15:  36  seq.  From 
the  time  that  he  began  his  missionary  work 
with  Paul,  he  seems  to  have  been  treated  as  an 


Ch.  IX.] 


I.  CORINTHIANS. 


77 


7  Who  goeth  a  warfare  any  time  at  his  own  charges? 
who  planteth  a  vineyard,  and  eateth  not  of  the  fruit 
thereof?  or  who  feedeth  a  flock,  and  eateth  not  of  the 
milk  of  the  flock? 

8  Say  I  these  things  as  a  man?  or  saith  not  the  law 
the  same  also? 

9  For  it  is  written  in  the  law  of  Moses,  Thou  shalt 
not  muzzle  the  mouth  of  the  ox  that  treadeth  out  the 
corn.     Doth  God  take  care  for  oxen  ? 

10  Or  saith  he  it  altogether  for  our  sakes?  For  our 
sakes,  no  doubt;  this  is  written  :  that  he  that  plougheth 
should  plough  in  hope;  and  that  he  that  thresheth  in 
hope  should  be  partaker  of  his  hope. 


7  have  we  not.  a  right  to  forbear  working?  What  sol- 
dier ever  serveth  at  his  own  charges.'  who  plantetb 
a  vineyard,  and  eateth  not  the  linit  thereof?  or 
who  feedeth  a  flock,  and  eateth   not  of  the  milk   of 

8  the  Hock?  Do  I  speak  these  things  after  the  manner 

9  of  men?  or  saith  not  the  law  also  the  same?  For  it 
is  written  in  the  law  of  Moses,  Thou  shalt  not  intiz- 

10  zletheox  when  he  treadeth  out  the  corn,  is  it  for 
the  oxen  that  God  caretb,  or  saith  heit '  assuredly  for 
our  sake?  Yea,  for  our  sake  was  it  written  :  because 
he  that  ploweth  ought  to  plow  iu  hope,  and  he  that. 


1  Or, altogether. 


apostle,  that  title  being  expressly  given  him. 
(Acts  14  :  14,  cf.  Gal.  2:  9.)  Have  not  we 
power  to  forbear  working? — better,  Have 
not  we  a  right  not  to  work  ?  As  far  as  the  ex- 
press provision  of  the  Lord  is  concerned,  this 
right  of  the  apostles  to  be  maintained  by  the 
church  without  doing  anything  but  religious 
work,  rests  on  Matt.  10:  9,  10;  Luke  10:  4-7. 
The  reasonableness  of  it  the  apostle  shows  in 
the  following  verses. 

7.  Who  goeth  a  warfare  ?  The  verb  de- 
notes service  as  a  private  soldier,  not  as  an  offi- 
cer. At  his  own  charges — this  word  means 
originally,  food,  and  hence  the  provisions  of  an 
army;  and  then  the  pay  of  the  soldiers,  in- 
cluding both  food  and  money.  Cf.  Luke  3 :  14, 
where  it  is  the  word  translated  wages.  And 
eateth  not  of  the  fruit — should  be,  and  eat- 
eth not  the  fruit.  (See  Crit.  Notes.)  Or  who 
feedeth  a  flock — better,  shepherds  a  flock. 
And  eateth  not  of  the  milk  of  the  flock? 
According  to  the  eastern  custom  still  pre- 
served, a  share  of  the  milk  was  part  of  the 
shepherd's  pay.  By  these  analogies  the  apostle 
establishes  his  position,  that  men  are  not  ac- 
customed to  work  without  pay.  The  illustra- 
tions used  are  chosen  with  an  instinctive  sense 
of  fitness.  They  represent  three  phases  of 
ministerial  work,  and  are  common  Scriptural 
figures  for  its  representation. 

8.  Say  I  these  things  as  a  man? — better, 
after  the  manner  of  man  —  on  human  au- 
thority, according  to  a  human  standard.  Or 
saith  not  the  Jaw  the  same  also? — should 
be,  Or  does  not  the  law  also  say  these  things  ? 
The  law  also — i.  e.,  as  well  as  himself.  Paul 
wishes  to  put  this  matter  on  the  ground,  not 
only  of  human  reason,  but  also  of  divine 
authority. 

9.  The  mouth  of  the  ox  that  treadeth 
out  the  corn — should  be,  of  an  ox  treading 
out  (or,  threshing)  corn.     Among  other  ways, 


threshing  was  done  by  driving  oxen  through 
the  grain,  sometimes  with,  sometimes  with- 
out, a  threshing  machine.  The  quotation  is 
from  Deut.  25:  4,  and  is  used  again  in  the 
same  connection  in  1  Tim.  5:  18.  Doth  God 
take  care  for  oxen?— should  be,  for  the 
oxen.  The  question  is  put  in  such  a  form  as 
to  anticipate  a  negative  answer. 

10.  Or  saith  he  it  altogether  for  our 
sakes?  Philo  says  concerning  the  law,  in 
the  same  rationalizing  spirit,  that  it  is  not  for 
irrational  creatures,  but  for  those  who  have 
mind  and  reason.  For  our  sakes,  no  doubt, 
this  is  written — should  be,  yes,  for  our  sakes 
it  was  written.  That  he  that  plougheth, 
etc. — should  be,  because  he  that  ploweth  ought 
to  plow  in  hope,  and  he  that  thresheth,  in  hope 
of  partaking.  (See  Crit.  Notes.)  The  clause 
gives  the  reason  in  the  nature  of  things  for  be- 
lieving that  this  command  was  given  for  men, 
rather  than  oxen.  There  is  nothing  in  the 
form  or  connection  of  the  original  statement 
to  suggest  this  application,  and  the  statement 
that  oxen  are  to  be  excluded  from  the  purpose 
of  the  command,  making  it  apply  altogether 
to  men,  is  probably  too  strong  as  an  exact 
statement,  and  it  is  rather  intended  as  a  rhe- 
torical, than  an  exact  expression.  The  appli- 
cation to  human  affairs  is  so  prominent  that 
the  other  may  be  even  set  aside  in  comparison. 
'For  our  sakes'— the  context  would  suggest 
that  this  is  to  be  limited  to  Christian  teachers, 
as  they  are  the  subjects  of  discourse.  But 
this  seems  to  narrow  the  statement  more  than 
appears  to  be  necessary  or  justifiable.  The 
range  of  the  first  person  plural  may  change 
easily  in  a  passage  of  this  length,  especially  in 
the  statement  of  a  general  principle.  And 
while  the  reference  of  the  law  to  human  rela- 
tions generally  seems  quite  justifiable,  the 
narrowing  of  it  to  the  special  case  of  religious 
teachers  seems  to  be  an  unwarrantable  spirit- 


78 


I.  CORINTHIANS. 


[Ch.  IX. 


11  If  we  have  sown  unto  you  spiritual  things,  is  it  a 
great  thing  if  we  shall  reap  your  carnal  things? 

12  If  others  be  partakers  of  this  power  over  you,  me 
not  we  rather?  Nevertheless  we  have  not  used  this 
power;  but  suffer  all  things,  lest  we  should  hinder  the 
gospel  of  Christ. 

13  Do  ye  not  know  that  they  which  minister  about 
holy  things  live  of  l/ie  things  of  the  temple?  and  they 
which  wait  at  the  altar  are' partakers  with  the  altar? 

14  Even  so  hath  the  Lord  ordained  that  they  which 
preach  the  gospel  should  live  of  the  gospel. 


11  thresheth,  to  thresh  in  hope  of  partaking.  If  we 
sowed  unto  you  spiritual  things,  is  it  a  great  matter 

12  if  we  shall  reap  your  carnal  things?  If  others  par- 
take of  thin  right  over  you,  do  not  we  yet  more? 
Nevertheless  we  did  not  use  this  right;  but  we  bear 
all  things,  that  we  may  cause  no  hindrance  to  the 

13  gospel  of  Christ.  Know  ye  not  that  they  who  min- 
ister about  sacred  things  eat  of  the  things  of  the 
temple,  and  they  who  wait  upon  the  altar  have  their 

14  portion  with  the  altar?  Even  so  did  the  Lord  ordain 
that  they  who  proclaim  the  gospel  should  live  of  the 


ualizing  of  the  passage.  Moreover,  the  imme- 
diate connection  of  this  passage  is  with  ver.  7, 
in  which  the  subject  is  the  general  one  of 
human  labor;  the  phrase  'these  things,'  in 
ver.  8,  refers  to  the  statements  of  ver.  7. 

11.  Application  of  this  general  principle, 
that  the  laborer  is  worthy  of  his  hire,  to  Paul 
as  a  Christian  teacher.  If  we  have  sown 
unto  you  spiritual  things — should  be — if 
we  sowed,  etc.  The  subject  is  probably  Paul 
himself,  the  plural  being  the  plural  of  author- 
ship. (Cf.  ver.  12  and  15.)  This  use  is  admit- 
ted by  Winer,  p.  517,  and  by  De  Wette  on 
the  passage.  If  the  plural  is  taken  here  in  its 
proper  sense,  Paul  probably  associates  with 
himself  those  immediately  connected  with 
him  in  his  work  in  the  Corinthian  Church, 
viz.,  Silas  and  Timothy.  (See  Acts  18:  5;  2 
Cor.  1:  19. )  Spiritual  .  .  .  carnal.  By 
these  contrasted  terms  the  apostle  means,  on 
the  one  hand,  the  things  of  God's  truth 
adapted  to  the  human  spirit,  and,  on  the  c  *ner, 
those  things  which  support  the  physical  life. 
'Sown  .  .  .  reap' — the  latter  is  used  to  carry 
out  the  parallelism  of  the  two  clauses,  though 
not  strictly  adapted  to  a  case  like  this,  where 
the  return  is  not  in  kind.  Is  it  a  great 
thing? — i.  e.,  disproportionately  great,  more 
than  should  be  expected. 

12.  If  others  be  partakers  of  this  power 
over  you — should  be,  of  the  power  over  you. 
The  'power,'  or  right,  meant  is  evident^'  that 
of  receiving  a  return  for  their  labor;  but  this 
is  indicated  in  the  Greek  by  the  definite  arti- 
cle, not  by  the  demonstrative  pronoun. 
'Others' — he  means  other  teachers,  none  of 
them  apostles,  and  some  of  them  more  or  less 
misleading  in  their  teachings,  who  have  come 
in  since  he  established  the  church.  Both 
Epistles  are  full  of  allusions  to  these  other 
teachers  of  the  Corinthian  Church.  (See  1 
Cor.  ch.  1,  4;  2  Cor.  3:  1;  11:  etc.)  Are 
not  we  rather?  Not  only  as  well  as  they, 
but  more  than  they,  since  Paul  was  the 
founder  of   the  church      Nevertheless    we 


have  not  used  this  power — should  be,  But 
we  did  not  use  this  right.  This  is  the  point  to 
which  the  apostle  has  been  coming.  He  shows 
first,  that  he  has  the  right  to  be  supported  by 
the  church,  in  order  to  make  his  declining  to 
avail  himself  of  it  an  illustration  of  the  prin- 
ciple of  the  preceding  chapter,  viz.,  self-denial 
for  the  sake  of  others  and  for  the  cause  of 
Christ.  Now  he  comes  to  the  second  part  of 
his  statement,  and  having  shown  that  he  has 
the  right,  he  states  that  he  does  not  use  it. 
But  suffer  all  things — better,  but  we  bear  all 
things.  By  'all  things,'  he  means  the  labor 
and  privations  resulting  from  receiving  no 
compensation  for  what  occupied  so  much  of 
his  time.  Lest  we  should  hinder  the  gos- 
pel of  Christ — literally,  that  we  may  not 
give  any  hindrance,  or  obstacle,  to  the  gospel 
of  Christ.  The  word  for  hindrance  denotes 
something  cut  down  across  the  road  of  an 
army  to  hinder  its  march.  Receiving  his 
support  from  the  church  might  lead  to  the 
charge  that  he  had  that  selfish  motive  in  his 
work. 

13.  Do  ye  not  know  that  they  which 
minister,  etc., — should  be,  That  they  who 
work  at  the  sacred  things,  eat  the  things  from 
the  sacred  place — i.  e.,  the  temple.  The  Greek 
employs  the  same  word  for  sacred-  things  and 
sacred  place,  and  in  this  way  the  force  of  the 
argument  is  better  felt.  And  they  which 
wait  at  the  altar.  The  apostle  refers  to  the 
well-known  fact  about  the  Jewish  priesthood, 
that  they  ate  the  shew-bread,  the  edible  parts 
of  the  sacrifices,  etc.,  to  confirm  from  still 
another  point  of  view,  the  right  of  Christian 
teachers  to  support.  (Cf.  Num.  18:  9  seq.  ; 
5:  9,  10;  Deut.  18:  I,  etc.) 

14.  Even  so  hath  the  Lord  ordained 
that  they  which  preach  the  gospel  should 
live  of  the  gospel — should  be,  So  also  the 
Lord  ordained  for  those  who  preach  the  gospel 
to  live  from  the  gospel.  They  are  to  regard 
their  work  as  the  means  of  their  support. 
(See  Luke  10:  7.) 


Ch.  IX.] 


I.  CORINTHIANS. 


79 


15  But  I  have  used  none  of  these  things:  neither 
have  I  written  these  things,  that  it  should  be  so  done 
unto  me:  for  it  were  better  for  me  to  die,  than  that  any 
man  should  make  my  glorying  void. 

16  For  though  I  preach  (he  gospel,  I  have  nothing  to 
glory  of:  for  necessity  Is  laid  upon  me;  yea,  woe  is 
unto  me  if  I  preach  not  the  gospel! 

17  For  if  I  do  this  thing  willingly,  I  have  a  reward: 
but  if  against  my  will,  a  dispensation  of  the  gospel  is 
committed  unto  me. 

16  What  is  my  reward  then?  Verily  that,  when  I 
preach  the  gospel,  I  may  make  the  gospel  of  Christ  with- 
out charge,  that  I  abuse  not  my  power  in  the  gospel. 


15.  But  I  have  used  none  of  these 
things.  'I'  is  emphatic,  probably  to  indicate 
that  his  course  is  peculiar  in  regard  to  this 
matter.  'None  of  these  things'  —  he  has 
mentioned  only  one  thing,  viz.,  the  right  to 
support;  but  he  analyzes  this,  in  accordance 
with  a  frequent  Greek  usage,  into  its  parts,  such 
as  the  right  to  food,  clothing,  shelter,  etc. 
(See  Acts  18:  3;  20:  34;  2  Thess.  3:  8,  9.) 
Neither  have  I  written  these  things  that 
it  should  be  so  done  unto  me — should  be, 
And  I  did  not  write  these  things,  that  it  may 
be  so  done  in  my  case.  For  it  were  better 
for  me  to  die,  than  that  any  man  should 
make  my  glorying  void — should  be,  For  it  is 
well  for  me  to  die  rather ;  or  no  one  shall  make 
empty  my  boast.  (SeeCrit.  Notes.)  The  mixed 
construction  is  an  example  of  a  peculiarity  of 
the  apostle's  st37le.  Instead  of  completing  the 
comparison,  as  in  our  version,  he  turns  the  sec- 
ond part  into  an  alternative  to  the  first.  If  he 
does  not  die,  he  is  determined  that  no  one  shall 
make  empty  his  boast.  Possibly  the  irregularity 
may  be  explained  in  another  way,  viz.,  as  the 
word  for  or  may  also  be  translated  than,  it  may 
read,  For  it  is  well  for  me  rather  to  die,  than 
my  boasting — no  one  shall  make  it  vain.  In 
this  case  the  original  structure  of  the  sentence 
is  broken  off  only  after  tho  word  boasting, 
and  it  is  concluded  as  a  negative  sentence. 
'Boasting'  is  here  the  ground  of  boasting,  the 
thing  of  which  he  boasts,  which  would  be 
made  void  or  false  by  leading  him  to  receive 
support  in  return  for  his  preaching;  his  glory- 
ing being  that  he  not  only  preaches  the 
gospel,  but  by  refusing  compensation,  re- 
moves from  it  all  appearance  even  of  selfish 
motive. 

16.  For  though  I  preach  the  gospel- 
should  be,  for  if,  etc.  I  have  nothing  to 
glory  of— better,  it  is  nothing  for  me  to  glory 
of.  For  necessity  is  laid  upon  me;  yea, 
woe,  etc — should  be,  (see  Crit.  Notes),  for  woe- 
is  unto  me — i.  e.,  this  is  the  reason  or  confirma- 


15  gospel.  But  I  have  used  none  of  these  things;  and  I 
write  not  these  things  that  it  may  be  so  done  in  iny 
case;  for  it  were  good  for  me   rather  to  die,  than 

16  thai  any  man  should  make  my  glorying  void.  For 
if  I  preach  the  gospel,  l  have  nothing  to  glory  of; 

for  necessity  is   laid   upon    me;   for  woe   is   unto'  me, 

17  if  I  preach  not  the  gospel.  For  if  I  do  this  of  mine 
own  will,  I   have  a  reward:  but   if  not  of  my  own 

18  will,  I  have  a  stewardship  entrusted  to  me.  'What 
then  is  my  reward?  That,  when  1  preach  the  gos- 
pel, I  may  make  the  gospel  without  charge,  so  as 


tion  of  the  preceding  statement  that  necessity 
is  laid  on  him.  He  must  needs  preach  tin- 
gospel,  for  it  is  woe  to  him  not  to.  The  'woe' 
denotes  the  punishment  of  God.  The  verse 
gives  the  reason  why  he  would  rather  die 
than  lose  his  glorying  in  unpaid  preaching  of 
the  gospel,  viz.,  that  the  preaching  itself,  being 
a  matter  of  necessity,  is  nothing  to  glory  in. 

17.  For,  etc.— gives  the  reason  why  it  is 
woe  to  him  not  to  preach  the  gospel,  viz., 
that  he  does  it  involuntarily,  under  constraint; 
he  is  a  steward,  who  will  be  punished  for  non- 
fulfillment of  his  trusts.  Willingly.  .  .  . 
against  my  will.  These,  and  especially  the 
latter,  are  misleading  translations:  the  idea 
is  xvith  and  without  constraint ;  voluntarily 
and  involuntarily  are  better  translations.  The 
apostle  evidently  has  in  mind  his  position  as  a 
slave,  idoulos),  in  which  his  work  is  not 
undertaken  by  himself,  but  is  put  on  him  by 
another,  without  consulting  him,  and  it  may 
or  may  not  be  in  accordance  with  his  own 
wishes.  I  have  a  reward,  or.  pay.  A  man 
is  paid  for  voluntary  labor,  but  is  not  liable 
to  punishment  for  neglecting  it.  'But  if  un- 
willingly,' etc.,  should  be,  but  if  involunta- 
rily. I  have  been  entrusted  with  a  steward- 
ship. This  was  a  servile  position  generally 
held  by  a  slave,  and  so  there  was  woe  to  the 
man  unfaithful  to  it,  but  no  reward  attaching 
to  the  performance  of  its  duties.  If,  on  the 
other  hand,  he  had  preached  of  his  own 
motion,  instead  of  in  obedience  to  Christ's 
orders,  it  would  have  been  something  other 
than  a  servile  position  that  he  occupied. 

18.  What  is  my  reward  then?  Verily, 
that  when  I  preach  the  gospel,  I  mny 
make  the  gospel  of  Christ  without 
charge,  that  I  abuse  not  my  power  in 
the  gospel — should  be,  What  thin  is  my 
reward,  in  order  that  I  may,  in  preaching  the 
gospel,  make  the  gospel  without  expense,  so  as 
not  to  use  my  privilege  in  the  gospel t  (See 
Crit.  Notes.)     Our  version  makes  the  answer 


80 


I.  CORINTHIANS. 


[Ch.  IX. 


19  For  though  I  be  free  from  all  men,  yet  have  I  made 
myself  servant  unto  all,  that  I  might  gain  the  more. 

20  And  unto  the  Jews  I  became  as  a  Jew,  that  I 
might  gain  the  Jews;  to  them  that  are  under  the  law, 
as  under  the  law,  that  I  might  gain  them  that  are  under 
the  law  ; 

21  To  them  that  are  without  law,  as  without  law,  (be- 
ing not  without  law  to  God,  but  under  the  law  to  Christ,) 
that  1  might  gain  them  that  are  without  law. 


19  not  to  use  to  the  full  my  right  in  the  gospel.  For 
though  I  was  free  from  all  men,  I  brought  mvself 
under  bondage  to  all,  that  I  might  gain  the  more. 

20  And  to  the  Jews  I  became  as  a  Jew,  that  I  might 
gain  Jews;  to  them  that  are  under  the  law,  as  under 
tlie  law,   not  being  myself  under  the  law,  that   I 

21  might  gain  them  that  are  under  the  law;  to  them 
that  are  without  law,  as  without  law,  not  being 
without  law  to  God,  but  under  law  to  Christ,  that  I 


to  the  question  what  immediately  follows — 
viz.,  his  reward  is  to  make  the  gospel  free  of 
expense.  But  the  only  thing,  as  he  has  shown, 
for  which  he  can  be  rewarded,  is  this  very 
thing  which  is  thus  made  the  reward.  Stan- 
ley admits  this  identity,  but  defends  it  on  the 
ground  that  virtue  is  its  own  reward.  But  it 
would  seem  as  if  this  unexpected  turn  to  the 
thought  would  have  to  be  expressed  very 
plainly,  by  stating  both  the  things  thus  iden- 
tified, and  their  identity.  And  besides,  the 
apostle  gives,  in  ver.  23,  a  different  answer  to 
the  question.  Another  interpretation  makes 
the  answer  implied  in  the  question  itself  a 
negative  answer.  The  thought  would  be, 
then,  What  possible  reward  is  there,  then,  for 
my  preaching  the  gospel,  since  my  workis  that 
of  a  slave  ?  There  is  none,  in  order  that  I 
may  go  on  and  do  something  not  required  of 
me,  and  by  this  unconstrained  work,  obtain  a 
reward.  The  clauses  following  the  question 
denote  God's  purpose  in  leaving  the  preach- 
ing by  itself  without  a  reward,  that  purpose 
being  to  incite  him  to  do  more,  by  which  a 
reward  may  be  obtained.  It  seems  to  be  an 
objection  to  this  interpretation,  that  it  does 
not  prepare  the  way,  as  it  might,  for  the 
statement  of  the  reward  in  ver.  23.  The  con- 
nection of  thought  is  better  preserved,  there- 
fore, by  a  third  interpretation,  which  makes 
the  question  refer  to  the  reward  for  preaching 
without  compensation,  explains  the  clauses 
following  as  denoting  the  purpose  of  the  re- 
ward— viz.,  that  he  may  do  the  thing  for  which 
the  reward  is  offered,  and  finds  the  answer 
to  the  question  in  ver.  23  seq.  That  I  abuse 
not,  etc. — should  be,  probably,  use  not.  The 
word  has  both  meanings ;  but  the  former  seems 
out  of  place,  as  nothing  in  the  context  sug- 
gests the  danger  of  abuse  of  the  privilege, 
but  only  the  disadvantage  to  him  of  using  it. 
It  is  related  to  the  preceding  clause  as  the 
general  idea  which  includes  that  particular. 
Other  things  included  in  this  general  apos- 
tolic privilege  are  denoted  in  what  follows. 

(  Ver.  19-22.) 


19.  For,  etc.  States  the  confirmation  of 
the  apostle's  purpose  not  to  use  his  right 
in  the  gospel  signified  in  the  preceding. 
Though  I  be,  free  from  all  men  —liter- 
ally, being  free  from  all  men.  If  the  conces- 
sive form  is  retained,  it  should  be,  though  I 
am  free.  By  'free'  he  means,  not  bound  to 
them  in  any  such  way  as  to  restrict  his  free- 
dom, his  liberty  to  do  what  he  thought  right 
for  himself.  Yet  have  I  made  myself 
servant  unto  all— should  be,  I  made  myself 
slave  to  all.  In  what  way  he  enslaves  him- 
self, he  goes  on  to  state — viz.,  by  conforming 
himself  to  their  views  and  states  in  unimport- 
ant matters,  not  affecting  his  Christian  char- 
acter. That  I  might  gain  the  more — 
should  be,  the  most — i.  e.,  the  majority,  the 
greater  part.  (See  Winer,  242.)  'The  more,' 
in  the  sense  of  by  so  much  the  more,  is  ex- 
pressed otherwise. 

20.  I  became  as  a  Jew.  Notice  that  he 
does  not  say  '  a  Jew,'  but  '  as  a  Jew,'  meaning 
by  that,  that  he  conformed  to  Jewish  customs 
and  used  methods  of  teaching  adapted  to 
them.  (See  Acts  16:  3;  21.  20-26.)  To 
them  that  are  under  law.  After  this  is  to 
be  inserted,  not  being  myself  under  law.  (See 
Crit.  Notes.)  Them  that  are  under  law, 
is  simply  another  way  of  denoting  Jews.  By 
'law'  he  means  the  Jewish  law,  from  which, 
as  such,  he  considered  himself  free,  though 
not  free  from  obligation  to  the  law  of  God. 
(See  ver.  21.) 

21.  To  them  that  are  without  law — i.  e., 
the  heathen,  who  were  without  the  revealed 
law  given  to  the  Jews,  though  not  without 
conscience  and  a  moral  nature;  and  so  not 
absolutely  without  law.  As  without  law — 
viz.,  not  conforming  to  those  positive  enact- 
ments of  the  Jewish  law  which  made  the  dif- 
ference between  a  pious  Jew  and  a  pious 
Gentile,  the  general  moral  law  being  common 
to  them  both.  Being  not  without  law  to 
God,  but  under  the  law  to  Christ.  The 
apostle's  freedom  from  the  Mosaic  law  must 
not  be  taken  as  involving  or  implying  freedom 


Ch.  IX.] 


I.  CORINTHIANS. 


81 


22  To  the  weak  became  I  as  weak,  tltat  I  might  gain 
the  weak:  1  am  made  all  things  to  all  men,  that  I  might 
by  all  means  save  some. 

28  And  this  I  do  for  the  gospel's  sake,  that  I  might  be 
partaker  thereof  with  you. 

24  Know  ye  nut  that  they  which  run  in  a  race  run 
all,  hut  one  receiveth  the  prize?  So  run,  that  ye  may 
obtain. 


22  might  gain  them  that  are  without  law.  To  the 
weak  I  became  weak,  that  1  might  gain  the  weak: 
I  am   become  all  things  to  all  men,  that   1  may  l>v 

28  all  means  save  BOme.  And  I  do  all  things  for  the 
gospel's  sake,  that  1  may  be  a  joint  partaker  there- 

24  of.  Know  ye  not  that  they  who  run  in  a  '  race  run 
all,  but  one  receiveth  the  prize  ?    Kveu  so  run,  that 


from  God's  law ;  or,  as  he  puts  it  in  the  other 
clause,  the  law  of  Christ.  It  is  very  import- 
ant to  bear  in  mind  just  the  apostle's  position 
in  reference  to  the  law.  There  are  three 
points  included  in  that  position:  (1)  Free- 
dom from  all  law  as  a  means  of  justification. 
(Rom.  3:20.)  (2)  Freedom  from  the  Jewish  law 
as  a  past  dispensation,  superseded  by  the 
gospel.  (3)  Obligation,  in  no  way  annulled, 
to  keep  the  law  of  Christ  as  a  rule  of  conduct, 
which  is  involved  in  the  idea  of  being  a  fol- 
lower (literally,  imitator)  of  Christ. 

22.  To  the  weak  became  I  as  weak — 
should  be,  I  became  weak.  (See  Crit.  Notes.) 
The  weakness  meant  is  that  described  in  ch. 
8:  7-13 — viz.,  that  arising  from  an  imperfect 
knowledge,  especially  of  the  distinction  be- 
tween morally  indifferent  things,  and  those 
having  positive  moral  quality.  But  it  is  not 
to  be  understood  here,  as  in  ch.  8,  of  weak 
Christians,  which  is  excluded  by  tlie  terms 
gaining  and  saving,  which  the  apostle  says 
are  his  purpose  in  regard  to  these  weak  ones, 
as  in  regard  to  the  other  classes  mentioned. 
But  probably  there  was  then,  as  there  is  now, 
the  disposition  to  condemn  in  Christians  what 
the  world  approves  in  itself,  and  a  failure  to 
apprehend  the  principle  of  Christian  freedom. 
And  then,  in  the  Jews,  there  would  be  the 
same  repugnance  to  the  apostle's  freedom  as 
among  the  Jewish  Christians.  And  to  these 
scruples  of  weak-minded  men  the  apostle  says 
that  he  accommodated  himself.  Matters  in- 
volving a  principle,  such  as  circumcision,  are, 
of  course,  excluded.  I  am  made  all  things 
to  all  men,  that  I  might  by  all  means 
save  some — should  be,  To  them  all  I  have 
become  all  things,  that  I  may  in  every  way 
save  some.  By  'them  all,'  is  meant,  all  these 
classes  that  ne  has  mentioned;  and  by  'in 
every  way,'  he  means,  by  the  use  of  all  means, 
neglecting  nothing  that  may  help  this  result, 
'that  I  may  in  every  way  save  some.'  The 
apostle  becomes  a  Jew  to  the  Jews,  without 


law  to  those  without  law,  etc.,  in  order  that 
he  may,  by  the  use  of  all  means,  save  some. 
And  in  this  accommodation  of  himself  to  the 
scruples  of  others  for  the  sake  of  saving  them, 
he  exemplifies  the  principle  laid  down  in  the 
preceding  chapter,  of  sacrificing  our  rights  in 
regard  to  indifferent  matters,  for  the  sake  of 
the  spiritual  good  of  men. 

23.  And  this  I  do  for  the  gospel's  sake, 
that  I  might  be  partaker  thereof  with  you 
— should  be,  And  I  do  all  things  on.account  of 
the  gospel,  that  I  may  become  a  fellow-par- 
taker of  it.  (See  Crit.  Notes. ;  'All  things' 
— viz.,  everything  of  which  he  has  justspoken. 
'On  account  of  the  gospel.'  In  what  sense,  he 
points  out  in  the  next  clause.  '  That  I  ma}7  be- 
come a  fellow-partaker  of  it' — that  he  may 
share  with  others  its  blessings.  Here,  then, 
we  come  to  a  statement  of  the  reward  (see  on 
ver.  18),  which  induced  the  apostle  to  labor 
in  the  gospel  without  pay,  and  to  forego  other 
privileges  and  rights,  such  as  are  implied  in 
ver.  19-22.  It  was  not  that  he  might  obtain  a 
reward  peculiar  to  himself,  but  that  he  might 
share  with  others  the  blessings  of  the  gospel. 
Meyer  says  well,  "  Notice  his  humility."  And. 
he  might  have  added,  his  anxiety  for  his  own. 
salvation  as  well,  when  many  nowadays,  with' 
half  his  attainments,  would  be  talking  about 
the  "rest  of  faith." 

24.  They  which  run  iu  a  race — should 
be,  a  race-course,  the  Greek  stadium.  Run 
all,  but  one  receiveth  the  prize.  The 
parallel  that  the  apostle  means  to  draw  is  that 
in  the  Christian's  life,  as  in  the  race-course, 
mere  presence  in  the  race  is  not  enough,  butfa 
certain  kind  of  running.  To  be  a  Christian  is 
not  enough,  if  one  is  not  a  good  Christian,  an 
aspiring  and  progressive  Christian.  So  run, 
that  ye  may  obtain.  Not  so  as  to  obtain 
(the  prize),  but  'so'  refers  to  the  way  in 
which  the  runner  receiving  the  prise  runs; 
and- the  next  clause  denotes  the  object  of  this, 
viz.,  that  they  may.  obtain  the  prize.     The 


82 


I.  CORINTHIANS. 


[Ch.  IX. 


25  And  every  man  that  striveth  for  the  mastery  is 
temperate  in  all  things.  Now  they  do  it  to  obtain  a 
corruptible  crown  ;  but  we  an  incorruptible. 

■Hi  1  therefore  so  run,  not  as  uncertainly;  so  fight  I, 
nut  as  imc  thai  beatetfa  the  air: 

-7  lint  I  keep  under  my  body,  and  bring  it  into  sub- 
jection: lest  that  by  any  means,  when  I  have  preached 
to  others,  1  myself  should  he  a  castaway. 


25  ye  may  attain.  And  every  man  that  striveth  in  the 
games  is  temperate  in  all  things.  Now  they  do  it  to 
receive  a  corruptible  crown;  but  we  an  iucorrupti- 

26  ble.    I  therefore  so  run,  as  not  uncertainly  :  so  'fight 

27  I,  as  not  beating  the  air;  but  I  -buffet  my  body  and 
bring  it  into  bondage:  lest  by  any  means,  after  that 
I  3have  preached  to  others,  I  myself  should  he  re- 
jected. 


1  Gr.  box 2  Gr.  bruise 3  Or,  have  been  a  herald. 


prize  in  the  Christian  race  is  the  future  glory 
of  the  Messianic  kingdom. 

25.  And  every  man  that  striveth  for  the 
mastery,  is  temperate  in  all  things- 
should  be,  And  every  one  that  contends  in  the 
games,  exercises  self-control  in  all  things. 
(See  on  the  verb  contain,  ch.  7:  9.)  The  refer- 
ence is  to  the  well-known  fact,  that  during  the 
period  of  training  for  such  a  contest  the  man 
refrains  from  all  kinds  of  dissipation  and  in- 
dulgence. Now  they  do  it — literal^,  those 
then;  the  pronoun  is  demonstrative,  not  per- 
sonal, and  the  conjunction  is  illative.  A  cor- 
ruptible crown — or,  perishable.  The  prize 
in  the  Isthmian  Games,  to  which  he  would 
be  likely  to  refer  in  writing  to  the  Corinth- 
ians, 'was  a  wreath  of  pine  or  ivy.  But  we — 
viz.,  those  running  in  the  Christian  race. 
These  exercise  self-control,  just  as  the  others, 
but  more  spiritual  than  bodily.  An  incor- 
ruptible (crown).  This  figurative  represent- 
ation of  the  rewards  of  the  future  life  is 
found  also  in  2  Tim.  4:  8;  James  1:  12;  1 
Peter  5:4;  Kev.  2:  10.  The  inducement  is 
greater  by  the  difference  between  a  perishable 
and  an  imperishable  crown. 

26.  I  therefore.  The  pronoun  is  emphatic, 
indicating  the  apostle's  return  to  his  own  case, 
after  stating  the  general  principle.  'There- 
fore'— i.  e.\  since  I  am  seeking  an  incorrupt- 
ible crown.  Not  as  uncertainly — better,  as 
not  uncertainly — not  running  hither  and 
thither,  uncertain  whither  he  is  running,  but 
having  the  goal  in  view,  and  running  straight 
towards  it.  In  the  Christian  course  it  is  ap- 
plied to  the  knowledge  of  that  kind  of  living 
that  will  prepare  for  heaven,  and  a  steadfast 
keeping  to  that.  So  fight  I  not  as  one 
that  beateth  the  air — better,  as  not  beating 
the  air,  opposed,  of  course,  to  hitting  his 
opponent.  Before,  he  has  thought  of  himself 
as  running;  here,  as  boxing.  In  the  Chris- 
tian life  it  is  applied  to  knowing  the  things 
which  oppose  the  believer,  and  contending 
agtii nst  them. 


27.  But  I  keep  under  my  body — should 
be,  I  beat  my  body  severely — black  and  blue — 
opposed  to  the  beating  of  the  air.  It  is  his 
body,  made  up  of  members  in  which  is  a  law 
opposed  to  the  law  of  his  mind  (Rom.7: 23); 
a  body  of  sin  (Rom.  6:  6);  a  body  of  death 
(Rom.7:  24),  that  he  fights  and  beats— i.  e.,  it  is 
the  sin  in  himself,  his  carnal  nature,  that  he 
fights  The  body  is  the  organized  flesh 
{sarx),  and  thus,  like  that,  is  represented 
sometimes  as  the  seat  of  the  sinful  nature. 
And  bring  it  into  subjection— should  be, 
and  make  it  my  slave ;  having  beaten  it  in 
conflict,  I  make  it  my  slave,  as  the  lawful 
prize  of  victory.  The  tendency  is  for  the  car- 
nal nature  to  vanquish  and  lead  captive  the 
man.  Paul  reverses  this.  Lest  that  by  any 
means,  when  I  have  preached  to  others, 
I  myself  should  be  a  castaway— should 
be,  Lest  in  some  way  having  been  a  herald  to 
others,  I  myself  become  rejected.  The  figura- 
tive language  of  the  games  is  retained.  But 
there  is  an  apparent  mixture  of  figures,  arising 
from  the  fact  that  the  apostle,  or  any  preacher, 
has  to  take  part  himself  in  the  conflict,  as  well 
as  act  the  part  of  herald,  proclaiming  to 
others  the  laws  and  prizes  of  the  contest. 
'Become  rejected,'  viz.,  as.  unworthy  of  the 
prize.  The  figurative  language  of  the  apostle 
in  this  passsage  is  borrowed  from  the  Isth- 
mian Games,  which  were  celebrated  at  Cor- 
inth every  third  year,  and  in  which  the  prin- 
cipal contests  were  running  and  boxing.  (See 
Art.  Games,  "Bib.  Diet.";  Howson's  "Meta- 
phors of  St.  Paul,"  and  Art.  Isthmian  "Diet. 
of  Greek  and  Koman  Antiquities.")  The  anx- 
iety and  carefulness  of  the  apostle  to  obtain 
the  heavenly  reward,  and  to  live  a  strenuous 
and  sober  life  for  this  purpose,  may  well  be 
contrasted  with  the  over-confidence  of  many 
at  the  present  time. 

CRITICAL  NOTES. — CHAPTER   IX. 

1.  The  first  two  questions  are  found  in  the 
order  of  our  version  in  DEF,  etc.  d  e  f  g  f u 


Ch.  X.J 


I.  CORINTHIANS. 


83 


CHAPTER  X. 


MOREOVER,  brethren,  I  would  not  that  ye  should  be 
ignorant,  how  that  all  our  lathers  were  under  the 
cloud,  and  all  passed  through  the  sea; 


1      For  I  would  not,  brethren,  have  you  ignorant,  how 
that  our  fathers  wire  all  under  the  cloud, and  all 


go,  etc.  The  reverse  order  is  supported  by 
NAB,  vulg.  syrsch,  etc.,  and  is  the  probable 
order.  In  the  name  Jesus  Christ,  Christ  is 
to  be  omitted,  on  the  authority  of  NAB,  vulg 
syrP.  It  is  found  in  DEFG,  etc.,  de  f  g,  denied 

2.  My  apostleship  is  the  reading  in  DEFG, 
etc.  d  e  f  g,  vulg.  My  seal  of  apostleship  is 
found  in  NBP,  etc.,  and  is  probably  correct. 

7.  Of  the  fruit  is  the  reading  in  C3Dband  c  E, 
etc.  d  e  am  fu  syrutr,  etc.  The  fruit  is  found 
in  NABCD,  etc.  f  g  tol  harl,  etc.,  and  is  the 
probable  reading. 

10.  The  reading  on  which  our  version  is 
based  in  the  clause,  he  that  thresheth  in  hope, 
should  be  partaker  of  his  hope,  is  found  in 
NcDb  and  c  E,  etc.  He  that  thresheth,  in  hope 
of  partaking,  is  found  in  NABC,  syrutr  f 
vulg.,  and  is  the  probable  reading. 

15.  Than  that  any  one  should  make  my  glo- 
rying void,  is  the  reading  in  NcCDbandc,  K, 
etc,  f  vulg.  Or  no  one  shall,  etc.,  is  to  be  pre- 
ferred, on  the  authority  of  NDB,  d  e,  and  is 
besides  internally  probable. 

16.  Yea,  woe  is  unto  me,  in  our  version,  is  a 
poor  rendering  of  a  reading  found  in  N°KL, 
etc.  syrutr;  for  woe  is,  etc.,  is  the  reading  in 
N  ABCD,  etc.  it  vulg  sah  cop,  etc.,  and  is 
to  be  preferred. 

19.  The  gospel  of  Christ  is  the  reading  of 
Db  and  CEF,  etc.  f  g  syrmr;  of  Christ  is 
omitted,  on  the  authority  of  NABCD,  d  e 
vulg,  etc. 

20.  The  clause,  not  being  myself  under  law, 
is  inserted  after  the  words  as  under  law,  on 
the  authority  of  NABCD,  etc.  it  vulg  syrP. 

22.  As  weak  is  the  reading  in  Nc  CF,  etc.,  f 
g  syrutr;  as  is  to  be  omitted  probably,  on  the 
authority  of  NAB  d  e  vulg. 

23.  This  I  do  is  the  reading  in  KL,  etc. 
syrutr;  all  things,  instead  of  this,  is  to  be 
read,  on  the  authority  of  NABCD,  etc.  it 
vulg  etc.  ^_^^_^_ 

ANALYSIS. 


marks  of  God's  favor,  will   insure  any  one 
against    the    punishment    visited     by    God 
on    sin.      1,    2.    Analogy  in   the  history  of 
the  Israelites  to  baptism,    and   3,   4,    to  the 
Lord's  Supper.     5.  God  was  nevertheless  dis- 
pleased with  them,  and  destroyed  them.  6-11. 
Typical  character  of  these  events,  and  warn- 
ing from  them  against  idolatry,  fornication, 
tempting  of  the  Lord,  and  murmuring.     12, 
13.   Warning    against    falling,    to   those  that 
think  they  stand,  and   encouragement  from 
the  fact  that   their  temptations   are  such    as 
belong  to  man,  and  that  God  will  help  the 
tempted.     14.  Application  of  this  warning  to 
the  particular  sin  of  idolatry.     15-18.  Proof 
that  in   partaking  of  the  heathen  sacrificial 
feasts  they  are  guilty  of  constructive  idolatry, 
(1)  from  the  analogy  of  the  Lord's  Supper, 
and  (2)  from  the  analogy  of  the  Jewish  sacri- 
fices.    19-22.    Statement  of  the  significance 
of  this  entanglement  with  idol-worship  from 
the  fact  that,  while  the  idol  is  nothing  per  se, 
he  represents  the  kingdom  of  Satan,  and  that 
implication    in    idol-worship  is  therefore  fel- 
lowship with  demons.     23-31.  Consideration 
of  the  cases  in  which  meat  that  has  been  used 
in    idol-sacrifices    is    sold   in   the   market  or 
served   at  feasts  in   private  houses.     23,  24. 
General  principles  applicable  to  these  cases, 
viz.,   the   indifference   of  the   eating  of  this 
meat   in    itself,   and   on    the   other  hand,  the 
possibility  of  injuring  others  by  it.     25-27. 
Injunction  to  them,  on  the  basis  of  these  prin- 
ciples, to  eat  without  any  question  what  they 
find   in  these  places.     28-30.    Injunction   to 
refrain  from  eating,  if  any  one  tells  them  that 
the  meat  has  been  used  in  sacrifices,  not  on 
their  own  account,  but  so  as  not  to  lead   the 
man  who  tells  them,  to  violate  his  conscience. 
31-33.   General    exhortations   to   do  every- 
thing for  the  glory  of  God,  and  for  the  good 
of  men. 

Ch.  10:  1.  Moreover,  brethren,  I  would 
not  that  ye  should  be  ignorant — should  be, 


1-13.     "Warning  from  the  example  of  the    For  I  do  not  wish  you  i<>  be  ignorant,  breth- 
Israelites   against    presumptuous   belief  that    ren.     (See  Crit.    Notes.)     This  statement  in 

a  place    among    God's    people,    or   outward  ,  regard  to  the  Israelites,  is  intended  to  prove 


84 


I.  CORINTHIANS. 


[Ch.  X. 


2  And  were  all  baptized  unto  Moses  in  the  cloud  and 
in  the  sea, 

3  And  did  all  eat  the  same  spiritual  meat; 

4  And  did  all  drink  the  same  spiritual  drink;  for 
they  drank  of  that  spiritual  Rock  that  followed  them: 
and  that  Rock  was  Christ. 


2  passed  through  the  sea;  and  were  all  baptized  'unto 

3  Moses  in  the  cloud  and  in   the  sea;  and  did  all  eat 

4  the  same  spiritual  meat;  and  did  all  drink  the  same 
spiritual  ihiuk:  for  they  drank  of  a  spiritual  rock 
that    followed    them:     and    the    rock    was    Christ. 


the  preceding  representation,  that  not  all  who 
are  in  the  Christian  race  win  the  prize,  but 
that  self-control,  and  hard  running  and  fight- 
ing, are  necessary  to  win  the  heavenly  prize. 
Our  fathers.  Paul  speaks  here,  of  course, 
as  a  Jew,  associating  himself  with  his  coun- 
trymen, not  with  his  Gentile  readers.  All 
our  fathers.  Better,  our  fathers  all.  The 
'all'  is  emphatic,  and  should  be  placed  after 
the  noun  to  indicate  this,  as  in  the  Greek. 
They  all  had  these  privileges,  these  outward 
signs  that  they  belonged  to  the  people  of  God ; 
but  not  all  of  them  had  the  divine  favor,  (ver,5.) 
Were  under  the  cloud.  (See  Ex.  13:  21 
seq.  ;  Ps.  105:  39.)  The  Lord  was  in  the 
cloud ;  so  that  this  is  a  statement  of  the  divine 
presence  and  guidance.  And  all  passed 
through  the  sea.  (See  Ex.  14:  21  seq.,  29.) 
This  is  a  statement  of  miraculous  interposition 
by  the  Lord  in  their  behalf. 

2.  And  were  all  baptized  unto  Moses — 
i.  e.,  were  baptized  into  connection  with  him 
as  their  leader  appointed  by  God.  In  the 
cloud  and  in  the  sea.  It  is  not  necessary 
to  do  violence  to  the  record  here,  in  order  to 
justify  the  figurative  allusion  to  baptism. 
The  Israelites  were  in  the  sea,  encompassed 
by  the  waters,  though  not  submerged ;  and 
though  the  cloud,  according  to  the  statements 
in  Exodus,  was  before  and  behind  them  only, 
the  passage  in  the  Psalms,  105:  39,  seems  to 
refer  to  it  as  spread  as  a  covering  over  them  ; 
and  the  two  statements  may  be  combined — 
they  do  not  necessarily  exclude  each  other. 
Meyer  takes  the  sea  on  both  sides,  and  the 
cloud  over  them,  as  together  constituting  the 
one  act  of  baptism,  which  removes  all  diffi- 
culty. There  is  only  this  objection  to  the 
view — viz.,  that  the  repetition  of  the  prepo- 
sition more  naturally  implies  two  acts,  instead 
of  two  parts  of  the  same  act. 

3.  And  did  all  eat  the  same  spiritual 
meat  —  better,  food.  'Spiritual'  is  here  to 
be  taken  in  contrast  with  natural,  not  as  re- 
gards the  nature  of  the  food,  but  its  source, 
which  was  supernatural  and  miraculous.  See 
Gal.  4:  29,  where  Lhmael,  is  said  to  be  born 


according  to  the  flesh,  but  Isaac  according  to 
the  Spirit.  The  Spirit  is  regarded  as  the 
agent  in  these  miracles.  'The  same'  is  em- 
phatic here,  for  the  same  reason  as  the  word 
'all.'  The  apostle's  argument  rests  on  the 
fact  that  they  all  had  these  same  tokens  that 
they  were  God's  people.  There  is  an  allusion 
here  to  the  Lord's  Supper,  which  is  typically 
represented  in  the  eating  and  drinking,  as 
baptism  is  in  the  passage  of  the  Eed  Sea. 
The  spiritual  food  is  the  manna.  (See  Ex. 
16:  15,  35.) 

4.  The  spiritual  drink,  is  the  water  from 
the  rock.  (See  Ex.  17:  6;  Num.  20:  11.) 
'Spiritual'  is  to  be  explained  the  same  as  in 
the  expression  'spiritual  food.'  For  they 
drank  of  that  spiritual  rock  that  fol- 
lowed them — should  be,  of  a  spiritual  rock. 
This  statement  is  intended  to  confirm  what  is 
said  of  the  spiritual  drink  in  the  preceding 
clause,  showing  that  the  water  that  they 
drank  was  from  a  spiritual,  or  miraculous, 
source.  That  followed  them.  This  has 
given  the  commentators  much  trouble,  owing 
largely  to  the  fact  that  in  its  literal  sense  it 
corresponds  to  the  Jewish  tradition,  that  the 
rock  smitten  by  Moses  actually  followed  the 
Israelites  in  their  journey  through  the  wilder- 
ness, a  tradition  that  has  in  itself  all  the  ap- 
pearance of  a  myth.  Leaving  aside  altogether 
the  bearing  of  inspiration  on  the  question  of 
Paul's  acceptance  of  such  a  m  3-th, .the  general 
soberness  of  his  citations  from  Jewish  history 
is  against  the  supposition  that  he  has  here 
incorporated,  and  so  endorsed,  a  fanciful  tra- 
dition. There  was  a  great  body  of  such  tra- 
ditions, with  which  the  apostle  was  familiar, 
having  been  brought  up  in  one  of  the  Kab- 
binical  schools;  but  he  avoids  it  in  his  writ- 
ings and  speeches,  so  that  it  would  be  a  quite 
exceptional  case,  if  he  has  here  conformed  to 
a  tradition,  not  only  outside  of  the  Old  Tes- 
tament history,  but  inconsistent  with  that 
history  in  its  facts  and  tone.  The  fact  of  the 
apostle's  familiarity  with  the  tradition,  which 
has  been  used  to  show  the  probability  of  the 
literal    interpretation,    is,  per  se,   of   course 


Ch.  X.] 


I.  CORINTHIANS. 


85 


5  But  with  many  of  them  God  was  nut  well  pleased: 
for  they  wiie  overthrown  in  the  wilderness. 

6  Now  these  things  were  our  examples,  to  the  intent 
we  should  not  lust  after  evil  things,  as  they  also  lusted. 

7  Neither  lie  ye  idolaters,  as  icen  some  of  them;  as  it 
is  written,  The  people  sat  down  to  eat  and  drink,  and 
rose  up  to  play. 


5  Howbeit   with    most    of   them    God   was    not    well 
pleased:  for  they  were  overthrown  in  the  wilder- 

6  ness.    Now,  'these  tilings  were  our  examples,  to  the 

intent  we   should    not    lust    alter  evil  things,  as  they 

7  also  lusted.    Neither  be  ye  idolaters,  as  were  some 

of  them;  as  it  is  written,  The  people  sat  down  to 


1  Or,  in  these  things  they  became  figures  of  us. 


favorable  to  it;  but  in  connection  with  this 
other  fact,  that  he  makes  in  general  no  use  of 
it,  is  decidedly  against  that  interpretation. 
There  are  two  ways  of  explaining  the  expres- 
sion, either  of  which  may  be  admitted,  as  not 
doing  any  unnecessary  violence  to  the  lan- 
guage. We  may  suppose  that  the  apostle  is 
here  thinking  of  the  explanation  of  the  rock, 
as  being  Christ,  that  he  gives  immediately, 
and  that  he  represents  him  in  this  figurative 
way  as  following  them  through  the  wilder- 
ness. Or  we  may  think  of  the  rock  as  follow- 
ing them  in  the  stream  that  flowed  from  it. 
It  is  certainly  no  great  stretch  of  language  to 
think  of  them  as  seeing  in  the  stream  the 
rock  from  which  it  flowed,  and  of  the  apostle 
therefore  as  speaking  of  the  rock  that  followed 
them  in  the  same  sense.  Which  one  of  these 
two  explanations  we  should  adopt  will  depend 
on  the  interpretation  of  the  next  sentence. 
And  that  rock  was  Christ— should  be,  and 
the  rock  was  Christ.  Here  again  there  is  a 
difference  of  opinion  whether  the  apostle 
means  that  the  rock  was  Christ  in  some  real 
sense,  or  that  it  signified,  typified  Christ. 
The  former  meaning  is  certainly  admissible 
in  the  sense  that  Christ,  in  his  pre-Messianic 
nature  and  person  as  the  manifested  Deit3', 
the  God  of  creation  and  of  history,  was  pres- 
ent in  all  the  miraculous  events  of  that  wil- 
derness sojourn  ;  and  was  thus  the  real  source 
of  the  Witter  supplied  to  the  Israelites,  as  the 
rock  was  its  apparent  source.  And  the  latter 
cannot  be  rejected  on  the  ground  of  the  verb 
"to  be,"  since  the  copula  often  connects 
things  that  stand,  figuratively  or  representa- 
tively, for  each  other,  as  in  "this  is  my  body," 
or  "  that  (picture)  is  (represents)  Christ."  The 
meaning  then  would  be  that  the  rock  typified 
Christ,  as  did  *he  manna  and  the  living  water. 
On  the  whole,  this  latter  seems  the  better  ex- 
planation, as  fulling  in  more  readily  with  the 
apostle's  use  of  all  the  things  mentioned  in 
these  verses  as  typifying,  or  standing  for, 
things  in  the  Christian  Dispensation.  And 
this  being  so,  it  seems  better  to  say  that  the 


rock  followed  them  in  the  stream  that  flowed 
from  it. 

5.  But  with  many  of  them  God  was  not 

well-pleased— should  be,  But  not  with  the 

most  of  them  was  God  ivell-pleascd.  The 
negative  is  placed  early  in  the  sentence,  to 
give  it  emphasis,  and  to  lay  stress  on  the  fact 
that  the  statement  of  the  divine  favor,  com- 
mon to  them  all,  ends  with  these  outward 
manifestations  of  it.  When  we  come  to  the 
question,  whether  they  actually  had  God's 
favor,  all  of  them,  it  has  to  be  answered  in 
the  negative.  And  instead  of  'many,'  it 
should  read  'the  most'  ;  the  greater  part  of 
them  did  not  have  the  divine  favor.  For 
they  were  overthrown  in  the  wilderness. 
See  Num.  14:  29,  30,  where  the  statement  is 
that  all  except  Caleb  and  Joshua  died  with- 
out beholding  the  Holy  Land,  as  a  judgment 
of  the  Lord  on  their  sins. 

6.  Now  these  things  were  our  exam- 
ples— should  be,  became  our  examples,  or, 
came  to  pass  as  our  examples,  or  literally, 
types.  The  word  means  originally,  the  im- 
press left  by  a  blow  (see  John  20:  25) — ase.  g., 
the  impression  stamped  on  a  seal ;  then  any 
image,  form,  example,  or  pattern  of  a  thing. 
The  meaning  here  is  that  the  things  corre- 
sponding to  baptism  and  the  Lord's  Supper, 
in  the  journey  of  the  Israelites  to  the  Holy 
Land,  on  the  one  side,  and  their  overthrow  on 
the  other,  are  typical  of  the  dangers  in  the 
Christian's  course,  and  are  intended  to  show 
him  that  he,  too,  may  fail  of  the  divine  favor 
at  last.  To  the  intent  that,  etc.  The  di- 
vine purpose  is  to  restrain  them  hy  these  ex- 
amples from  the  sins,  and  so  from  the  fate,  of 
the  Israelites. 

7.  Neither  be  ye  idolaters — should  be, 
Neither  become,  etc.  As  it  is  written — the 
reference  is  to  Ex.  32:  6.  To  eat  and  drink 
— to  play.  They  partook  of  a  sacrificial  feast, 
and  then  indulged  in  sports,  dancing,  etc.,  in 
honor  of  the  golden  calf  which  they  had 
made  to  worship  during  Moses'  absence  in  the 
mountain.      In    what    sense    the    Corinthian 


86 


I.  CORINTHIANS. 


[Ch.  X. 


8  Neither  let  us  commit  fornication,  as  some  of  them 
committed,  and  fell  in  one  day  three  and  twenty  thou- 
sand. ,  , 

9  Neither  let  us  tempt  Christ,  as  some  of  them  also 
tempted,  and  were  destroyed  of  serpents. 

10  Neither  murmur  ye,  as  some  of  them  also  mur- 
mured, and  were  destroyed  of  the  destroyer. 

11  Now  all  these  things  happened  unto  them  for  en- 
samples:  and  they  are  written  for  our  admonition,  upon 
whom  the  ends  of  the  world  are  come. 

12  Wherefore  let  him  that  thinketh  he  standeth  take 
heed  lest  he  fall. 


8  eat  and  drink,  and  rose  up  to  play.    Neither  let  us 
commit  fornication,  as  some  of  them  committed,  and 

9  fell  in  one  day  three  and  twenty  thousand.     Neither 
let  us  try   the  !Lord,  as  some  of  them   tried,  and 

10  perished  by  the  serpents.     Neither  murmur  ye,  as 
some  of  them  murmured,  and  perished  by  the  de- 
ll stroyer.      Now  these   things   happened   unto  them 
2by  way  of  example;   and    they   were  written  for 
our  admonition,  upon  whom  the  ends  of  the  ages  are 
12  come.    Wherefore  let  him  that  thinketh  he  stand. 


1  Some  ancient  authorities  read  Christ i  Gr.  by  way  of  figure. 


Christians  were  in  danger  of  this,  (see  ver.  14, 
seq.,)  viz.,  by  partaking  of  idolatrous  feasts. 

8.  Nor  let  us  commit  fornication,  etc. 
(See  Num.  25:  1^9.)  The  reference  is  to  the  sin 
of  the  Israelites  with  the  Moabitish  women 
in  Shittim.  Three  and  twenty  thousand. 
The  history  says  twenty-four  thousand ;  and 
this  is  the  reading  in  one  manuscript  of  the 
Vulgate,  the  Philoxenian  Syriac,  and  the 
Armenian  versions.  But  it  is  evidently  a  cor- 
rection of  the  text  to  remove  the  discrepancy. 
As  it  was  not,  probably,  in  the  original 
account  an  exact,  but  a  round  number,  there 
is,  of  course,  a  possibility  that  the  exact  num- 
ber lay  between  these  two.  But  the  difficulty 
is,  to  account  for  this  single  variation  from 
the  account  in  Numbers,  among  various  re- 
hearsals of  it,  and  that  one  the  latest  of  them 
all.  It  is,  in  any  case,  an  unimportant  mat- 
ter. Certainly,  the  various  attempts  to  recon- 
cile the  two  have  deserved  only  to  be  rele- 
gated, as  De  Wette  says,  to  an  "antiquated 
hermeneutics." 

9.  Neither  let  us  tempt  Christ— should 
be,  the  Lord.  (See  Crit.  Notes.)  By  'the 
Lord'  he  means  God,  which  is  demanded  by 
the  parallel  statement,  in  which  the  omission 
of  the  object  shows  that  the  verb  is  intended 
to  have  the  same  object  in  both  cases.  The 
reference  is  to  Num.  21:  4-6.  To  'tempt' 
God  is  to  try  or  test  him—  i.  e.,  to  challenge 
him,  as  it  were,  by  our  sin,  to  show  his  justice 
and  power.  The  particular  way  in  which  the 
Israelites  tempted  God  in  this  case  was  by 
their  complaints  against  him  for  bringing 
them  out  into  the  wilderness,  where  they  had 
so  poor  and  scanty  fare,  when  in  Egypt 
there  was  abundance.  Possibly,  Paul  saw  in 
the  Corinthians  a  similar  "  hankering  after 
the  flesh-pots  of  Egypt,"  in  their  desire  for 
the  forsaken  pleasures  of  the  old  heathen  life  ; 
but  as  he  generalizes  the  particular  sin  of  the 
Israelites  here,  he  very  likely  meant  to   have 


his  warning  a  general  one  against  any  temp- 
tation of  the  Lord.  As  also — the  'also'  is  to 
to  be  omitted.     (See  Crit.  Notes.) 

10.  As  some  of  them  also  murmured. 
'Also'  is  to  be  omitted.  (See  Crit.  Notes.) 
The  reference  is  to  Num.  16:  41-49.  Many 
of  our  reference  Bibles  refer  it  to  Num.  14: 
2,  29,  in  which  the  destruction  of  the  whole 
people  is  foretold,  because  they  murmured 
against  the  Lord  on  the  return  of  the  spies 
with  their  report  from  Canaan.  But  the  dif- 
ference between  the  'all'  of  that  account,  and 
the  'some'  of  this,  is  against  their  identifica- 
tion. And  besides,  the  word  destroyer  here 
is  naturally  used  to  describe  the  plague  of 
Num.  16.  Cf.  2  Sam.  24:  15-17,  where  the 
'pestilence'  and  the  'destroying  angel'  are 
used  interchangeably.  The  murmuring  in 
the  passage  referred  to  was  against  Moses  and 
Aaron,  the  leaders  appointed  by  the  Lord  for 
destroying  Korah  and  his  followers,  who  had 
rebelled  against  this  leadership.  Possibly, 
Paul  had  in  mind  a  like  disposition  among 
the  Corinthians  to  murmur  against  their  regu- 
larly appointed  teachers. 

11.  Now  all,  etc.  '  All '  is  probably  to  be 
omitted.  (See  Crit.  Notes.)  Ensamples.  On 
the  use  of  this  word  see  on  'examples,'  ver.  6. 
Their  punishment  was  an  example,  or  type,  of 
the  punishment  of  disloyal  believers,  whose 
relation  to  God  is  typified  by  theirs.  And 
they  are  written — should  be,  were  written. 
Upon  whom  the  ends  of  the  world  are 
come  —  literally,  to  whom,  etc.  ;  and  instead 
of  'the  world,'  read,  the  ages.  (See  on  1:  20.) 
The  ages  are  the  ages  of  the  world's  history, 
and  the  apostle  means  that  we  belong  to  the 
Last  Dispensation,  or  the  Gospel  Era.  In 
Heb.  9  :  26,  Christ's  manifestation  as  the  Mes- 
siah is  said  to  mark  the  end  or  completion  of 
the  ages.  All  the  preceding  ages  were  in- 
tended to  contribute  to  this  final  age. 

\Z.  Wherefore  — literally,     And  so—i.  e., 


Ch.  X.] 


I.  CORINTHIANS. 


87 


13  There  hath  no  temptation  taken  you  but  such  as     13  eth  take  heed  lest   he  fall.     There  1  alh  DO  teniDta 
common  to  man:  but  God  it  faithful,  who  will  not         tion  taken  you  but  such  as  man  can   bear;  but  God 


Buffer  you  to  be  tempted  above  that  ye  are  able;  but  will 
with  the  temptation  also  make  a  way  lo  escape,  that  ye 

may  be  able  to  bear  //. 
14  Wherefore,  my  dearly  beloved,  flee  from  idolatry. 


is  faithful,  who  will  not  suffer  jrou  to  be  tempted 
above  that  ye  are  abk>;  but  will  with  the  temptation 
make  also  the  way  of  escape,  that  ye  niav  be  able  to 

endure  it. 
14      Wherefore,    my    beloved,    flee    from   idolatry.    I 


since  those  Israelites  fell  from  the  divine 
favor,  and  since  their  history  is  intended  to 
be  an  example  and  a  warning  to  us.  Stand- 
eth — fall.  These  words  denote  stability  in 
the  Christian  life,  on  the  one  hand;  and  fall- 
ing from  it  into  a  state  of  sin,  on  the  other. 
(Cf.  Rom.  11:  20;  14:  4;  Eph.  6:  11  seq.  ; 
ch.  16:  13,  etc.)  The  verse  is  a  warning 
against  undue  confidence  in  the  mere  fact 
that  a  man  supposes  himself  a  Christian. 

13.  There  hath  no  temptation  taken 
you.  The  verb  denotes  here  the  forcible 
seizure  of  a  person  by  a  strong  or  evil  thing. 
Such  as  is  common  to  man.  These  words 
are  a  paraphrase  of  the  single  word  meaning 
human.  It  may  denote  what  comes  from 
man,  or  what  belongs  to  him.  The  former  is 
sometimes  given  as  the  meaning  here,  temp- 
tations coming  from  man  being  opposed  to 
those  coming  from  the  devil,  or  from  any 
other  superhuman  source.  But  such  knowl- 
edge would  be  too  high  and  wonderful  for  the 
apostle.  How  should  he  know  all  their  temp- 
tations? or  how  could  he  discriminate,  if  he 
knew  them  all?  The  other  meaning  brings 
the  statement  within  the  apostle's  range;  he 
could  know,  from  reason  and  experience,  that 
their  temptations  were  such  as  belong  to 
human  life.  And  it  is  this  thought  which  is 
developed  in  the  next  clause.  But  God  is 
faithful.  God's  faithfulness  is  involved  here 
in  his  promise  to  keep  all  his  true  children, 
which  would  be  broken  if  he  allowed  them  to 
be  tempted  beyond  human  strength.  (See  1 : 
9;  John  10:  28  seq.,  etc.)  Who  will  not 
suffer  you  to  be  tempted  ahove  that  ye 
are  able.  This  clause  contains  the  statement 
of  that  in  which  the  faithfulness  of  God  con- 
sists— the  confirmation  of  his  faithfulness. 
But  will  .  .  .  make,  etc.  This  is  the  state- 
ment of  the  way  in  which  God  provides 
against  the  exposure  of  his  people  to  too  great 
temptation.  It  is  not  by  keeping  them  out  of 
the  way  of  any  temptation,  but  by  making  a 
way  of  escape  from  them  all.  Also  a  way 
to  escape.  This  implies  that  the  temptation 
also,  as  well  as  the  way  out,  comes  from  God. 


There  is,  of  course,  the  distinction  to  be  made 
between  actual  solicitation  to  evil,  and  the 
impulse  to  evil  given  by  a  man's  circum- 
stances and  position  in  life.  The  former  can 
never  come  from  God,  (see  James  1  :  13) ;  but 
a  man's  circumstances,  both  good  and  evil,  do 
come  from  God.  That  ye  may  be  able  to 
bear  it.  There  is  a  slight  mixture  of  the 
figures  here,  a  way  of  escape  being  a  strange 
way  of  making  us  bear  a  thing.  Rut  in  fact, 
though  not  in  figure,  the  ideas  consist,  escape, 
and  resistance,  and  endurance,  being  various 
methods  of  denoting  the  same  essential  atti- 
tude towards  temptation. 

14.  Wherefore,  my  dearly  beloved.  In 
the  original,  it  is  simply,  my  beloved.  'Where- 
fore,' in  view  of  all  that  has  been  said  as  to 
the  danger  that  even  Christians  may  fall  into 
sin,  and  thus  incur  God's  displeasure;  and  in 
view,  also,  of  the  statement  of  the  divine 
succor  in  temptation.  Flee  from  idolatry. 
The  apostle  goes  on  to  show  that  this  is  the 
sin  to  which  the  Corinthians  rendered  them- 
selves liable  by  perverting  and  exaggerating 
their  liberty  in  regard  to  eating  the  idol-sacri- 
fices. Observe  the  course  of  thought  by  which 
the  apostle  returns  to  this  subject,  discussed  in 
chap.  8.  There,  he  has  shown  that  they  are 
not  to  use  their  liberty  in  regard  to  this,  or 
any  matter,  in  such  a  way  as  to  wound  the 
conscience  of  the  weaker  brethren.  Then,  in 
chap.  9,  he  shows  how  he  has  forborne  to  use 
or  assert  his  right  as  an  apostle  to  the  support 
of  the  church,  and  even  holds  in  abeyance 
his  own  views  in  regard  to  Jewish  or  Gentile 
customs,  becoming  all  things  to  all  men,  in 
order  to  do  the  most  good  possible.  This 
leads  him  to  speak  of  his  object  in  tints  sacri- 
ficing himself  for  the  good  of  others,  which 
he  states  to  be  his  anxiety  to  ao  all  in  his 
power  to  obtain  his  own  salvation.  Then,  in 
this  chapter,  he  show-  the  need  of  this  watch- 
fulness and  effort  to  attain  the  final  award, 
proving,  from  the  example  of  the  [sraelites, 
how  even  God's  own  people  may  fall  into  Bin 
and  forfeit  his  favor.  And,  in  this  connection, 
be  takes  up  again  the  matter  of  idol-sacrifices, 


I.  CORINTHIANS. 


[Ch.  X. 


15  I  speak  as  to  wise  men ;  judge  ye  what  I  say.    ■ 

16  The  cup  of  blessing  which  we  bless,  is  it  not  the 
communion  of  the  blood  of  Christ?  The  bread  which 
we  break,  is  it  not  the  communion  of  thj  body  of 
Christ? 

17  For  we  being  many  are  one  bread,  and  one  body: 
for  we  are  all  partakers  of  that  one  bread. 


15  speak  as  to  wise  men ;  judge  ye  what  I  say.    The 

16  cup  of  blessing  which  we  bless,  is  it  not  a  'commu- 
nion of  the  blood  of  Christ  ?  The  -bread  which  we 
break,  is  it  not  a  ■communion  of  the  body  of  Christ? 

17  3seeing  that  we,  who  are  many,  are  one  -  bread,  one 


1  Or,  participation  in 2  Or,  loaf 3  Or,  seeing  that  there  is  one  bread,  we,  who  are  one  body. 


and  points  out  to  them  the  possibility  of  sin  in 
this  matter. 

15.  I  speak  as  to  wise  men  ;  judge  ye 
what  I  say— should  be,  probably,  As  to  tcise 
men  I  say,  judge  ye  what  I  say.  The  verb  in 
the  first  clause  is  used,  commonly,  with  an 
object,  not  absolutely  like  our  word,  speak; 
and  this  makes  it  probable  that  the  two  clauses 
are  to  be  closely  connected,  making  the  second 
the  object  of  the  verb  in  the  first.  I  say,  .  .  . 
'judge,'  etc.  And  'what  I  say  '  probably  re- 
fers to  what  follows,  in  regard  to  the  idol- 
sacrifices,  and  the  analogous  case  of  the  Lord's 
Supper.  It  is  a  matter  requiring  judgment 
and  discrimination ;  and  he  exhorts  them,  as 
men  of  intelligence  and  understanding,  to 
exercise  them.     (See  on  1:  5,  6.) 

16.  The  cup  of  blessing  which  we 
bless.  Keferring  to  the  giving  of  thanks, 
or  the  blessing,  at  the  Lord's  Supper.  (See 
Matt.  26:  27;  Mark  14:  23.)  The  word 
'bless'  here  is  not  to  be  confounded  with 
the  word  denoting  the  giving  of  thanks.  But 
it  is  probable  (cf.  Matt.  26:  26;  Mark  14:  22, 
with  Luke  22:  19),  that  both  terms  were  used 
to  describe  the  same  act,  which  included  in 
itself  both  the  blessing  and  the  giving  of 
thanks.  To  'bless'  is,  here,  to  consecrate  in 
prayer,  to  ask  God's  blessing  on  the  cup. 
Is  it  not  the  communion  of  the  blood 
of  Christ?  It  will  help  us  to  see  the  con- 
nection of  thought  here  to  remember  that  the 
words  translated  'communion'  in  this  verse, 
'partakers,'  (ver.is),  and  'fellowship,'  (ver.  20), 
are  all  forms  of  the  same  Greek  word.  This 
word  means  communion,  association,  fellow- 
ship;  and  the  genitive  after  it  may  denote 
either  the  persons  or  things  with  which  one  is 
associated,  or  that  in  which  they  are  asso- 
ciated and  have  part  together.  Now  if  we 
examine  the  argument,  we  find  that  it  is  here 
the  fellowship  or  association  with  the  blood 
and  body  of  Christ  that  is  meant.  In  the 
second  analogy  used,  the  Israelites,  by  eating 
the  sacrifices,  are  represented  as  partaking 
with  the  altar— i.  e.,  as  consuming  one  part, 


while  the  altar  consumes  the  other  part  of 
the  sacrifices.  And  in  the  conclusion,  those 
who  eat  the  idol-sacrifices  are  represented  in 
the  same  way,  as  in  fellowship  with  demons. 
So  that  here,  in  the  other  analogy  of  the 
Lord's  Supper,  it  must  be  fellowship  with 
some  thing  or  person  that  will  keep  up  the 
correspondence  between  all  the  cases,  that 
forms  the  basis  of  the  argument.  Some  sup- 
pose that  the  fellowship  is  with  believers  and 
in  the  body  of  Christ.  But  this  supposes  that 
the  point  of  the  argument — viz.,  that  with 
which  we  are  associated  in  the  Supper,  is  left 
out  by  Paul.  Moreover,  in  the  parallel  cases, 
it  is  not  the  association  with  the  worshipers, 
but  with  the  object  of  worship,  that  is  pointed 
out.  The  consistency  of  the  several  parts  of 
the  argument  requires,  therefore,  that  we  un- 
derstand here  fellowship  with  tht  blood  of, 
Christ  to  be  meant.  But  in  what  sense?  It 
is  evident  from  the  passages,  (Matt.  26:  2Gaeq.),  see 

above;    (lCor.  ll:  2Sseq. ;  John  6:  51  seq.),  which  give 

the  history  and  explanation  of  the  Lord's 
Supper,  that  these  symbols  represent  the 
sacrificial  death  of  Christ,  and  that,  there- 
fore, fellowship  with  the  body  and  blood  of 
Christ,  is  fellowship  with  the  Lord  in  his 
death.  The  partaking  of  these  emblems 
brings  us  into  this  fellowship.  But  as  the 
emblems  are  symbols,  not  the  real  bod\T  and 
blood  of  the  Lord,  so  our  eating  and  drinking 
are  symbolic  acts,  representing  the  faith  by 
which  this  fellowship  is  really  accomplished. 
(Cf.  John  6:  51,  53,  54,  56,  57,  58,  with  ver. 
35,  40,  47.)  This  does  not  invalidate  the  apos- 
tle's argument,  because,  if  we  represent  or 
profess  in  any  act  our  fellowship  with  a  reli- 
gion, it  is  the  same  for  the  purposes  of  this 
argument  as  if  we  came  into  the  fellowship 
by  that  act. 

17.  For  we  being  many,  are  one  bread, 
and  one  body;  for  we  are  all  partakers 
of  that  one  bread — should  bo,  Because  we, 
the.  many,  are  one  bread,  one  body;  'for  we  all 
partake  of  the  one  bread.  This  verse  contains 
the  confirmation  of  the  preceding  statement, 


Ch.  X.] 


I.  CORINTHIANS. 


89 


18  Behold  Israel  after  the  flesh:  are  not  they  which 
eat  of  the  sacrifices  partakers  of  the  altar? 

19  What  say  I  then?  that  the  Idol  is  anything,  or  that 
which  is  offered  in  sacrifice  to  idols  is  anything? 

20  But  I  say,  that  the  tilings  which  the  Gentiles  sac- 
rifice, they  sacrifice  to  devils,  and  not  to  Cjod:  and  I 
would  not  that  ye  should  have  fellowship  with  devils. 

21  Ye  cannot  drink  the  cup  of  the  Lord,  and  the  cup 
of  devils:  ye  cannot  be  partakers  of  the  Lord's  table, 
and  of  the  table  of  devils. 


18  body:  for  wo  all  partake  'of  the  one  -bread.  Be- 
hold Israel   after  the  llesb;  have  not    they  who  eat 

19  the  sacrifices  communion  with  the  altar?  What 
say  l  then?  that  a  thing  sacrifice*!  to  idols  is  any 

20  thing,  or  that  an  idol  is  any  thing?  But  /*ay,  that 
the  things  which  the  Gentiles  sacrifice,  they  sacri- 
fice to  demons,  and   not    to  Uod:  and   I   would   not 

21  that  ye  should  have  communion  with  demons.  Ye 
cannot  drink  the  cup  of  the  Lord,  and  the  cup  of 
demons:  ye  cannot  partake  of  the  table  of  the  Lord, 


1  Gv.from 2  Or,  loaf. 


that  in  the  Lord's  Supper  there  is  a  fellowship 
with  the  body  and  blood  of  Christ — i.  e.,  with 
his  death.  The  confirmation  consists  in  this, 
that  the  many  who  partake  form  one  body — 
i.  e.,  one  spiritual  body — and  this  for  the  rea- 
son, that  they  all  partake  of  the  one  bread. 
What  constitutes  this  unifying  element  must, 
therefore,  be  something  more  than  mere 
bread.  We  must  look  behind  that  to  the 
spiritual  fact  represented  by  it,  and  that  fact 
is  the  death  of  Christ;  and  the  believer's  fel- 
lowship with  it  by  faith  is  represented  by  his 
eating  of  the  bread.  And  the  apostle,  in  ap- 
plying this  principle  to  the  case  of  eating 
what  remains  from  idol-sacrifices,  would  say 
that  the  Corinthians  must  look  not  merely  at 
the  meat  as  meat,  but  at  the  heathen  worship 
which  it  represents.  'One  bread'  represents, 
under  another  figure,  the  same  fact  as  the 
'one  body,'  the  hread  in  the  Lord's  Supper 
representing  the  body  of  Christ,  with  which 
we  are  brought  into  fellowship. 

18.  Behold  Israel  after  the  flesh— dis- 
tinguished from  the  spiritual  Israel,  the  heirs 
of  Abraham's  faith.  Are  not  they  which 
eat  of  the  sacrifices  partakers  of  the 
altar? — should  be,  with  the  altar.  (Cf.  9: 
13;  ver.  16,  and  Notes  on  each.)  The  word 
'partakers'  here  is  from  the  same  root  as  the 
word  'communion'  there,  and  the  meaning 
is  the  same,  viz.,  fellows,  associates,  of  the 
altar.  This  association  is  in  virtue  of  eating 
what  remains  of  the  things  offered  on  it.  The 
argument  is  the  same  as  in  the  preceding 
analogy  of  the  Lord's  Supper,  and  is  substan- 
tially this,  that  eating  and  drinking,  con- 
nected with  a  religious  service,  cannot  be  dis- 
sociated from  that  service  and  considered 
merely  as  eating  and  drinking. 

It).  That  the  idol  is  anything?  or  that 
which  is  offered  in  sacrifice  to  idols  is 
anything?*  The  words  'idol'  and  'that 
which  is  offered  in  sacrifice  to  idols'  an-  to  be 
transposed.      (See   Crit.    Notes.)      What  the 


apostle  has  just  said,  having  for  its  obvious 
conclusion  that  there  is  complicity  with  idol- 
worship  in  partaking  of  a  feast  in  an  idol 
temple,  and  therefore  sin,  seems  to  contradict 
what  he  said  in  ch.  8,  that  an  idol  is  nothing, 
and  that  the  eating  of  the  idol-sacrifices  is 
thereforean  indifferent  matter.  Theansweris 
of  course  negative,  as  implied  in  the  adversative 
'but,'  with  which  the  next  statement  begins. 

20.  But,  etc.  This  is  in  contrast  with  the 
implied  negative  answer  to  the  preceding 
question.  They  sacrifice  to  devils.  (Cf. 
Deut.  32:  17;  Ps.  100:  37.)  There  is  some 
doubt  as  to  the  meaning  of  the  word  trans- 
lated 'devils'  in  these  passages  from  the  Old 
Testament.  But  in  the  Septuagint,  which 
Paul  wouid  very  likely  have  in  mind,  and  in 
the  Syriac,  it  is  rendered  demons.  As  Paul 
uses  it,  this  statement  cannot  mean  that  the 
heathen  deities  are  demons,  which  would 
directly  contradict  his  statement  in  ch.  8  that 
they  are  nothing.  It  can  only  mean  that  in 
sacrificing  to  them,  men  are  serving  the  devil 
and  his  demons,  instead  of  God.  Such  wor- 
ship forms  a  part  of  the  service  of  the  God  of 
this  world,  the  same  as  any  sin.  These  deities, 
though  in  themselves  nothing,  represent  the 
kingdom  of  darkness  ruled  by  the  demons. 
And  I  would  not,  etc. — should  be,  And  I  do 
not  wish  you  to  become  fellows  of  demons,  or 
partakers  with  demons.  Here  is  the  applica- 
tion to  the  matter  in  hand  of  the  principle 
gathered  from  the  analogous  cases  of  the 
Lord's  Supper  and  of  the  Jewish  sacrifices. 
The  principle  is,  that  you  must  look  at  the 
worship,  the  religious  fact  represented  by  the 
idol-sacrifices  and  sacrificial  feasts.  Then,  in 
answer  to  the  question,  Is  there,  in  fact,  any- 
thing represented  by  them,  seeing  that  the 
idol  is  in  itself  nothing?  the  apostle  shows 
that  there  is  really  a  demon-worship  in  it. 
And  lie  would  certainly  not  wish  them  to 
have  fellowship  in  any  way  with  that. 

21.  Ye    cannot   drink    the    cup   of   the 


90 


I.  CORINTHIANS. 


[Ch.  X. 


22  Do  we  provoke  the  Lord  to  jealousy  ?  are  we 
stronger  than  he? 

23  All  things  are  lawful  for  me,  but  all  things  are  not 
expedient:  all  things  are  lawful  for  iue,  but  all  things 
edify  not. 

24  Let  no  man  seek  his  own,  but  every  man  another's 
wealth. 

25  Whatsoever  is  sold  in  the  shambles,  that  eat,  ask- 
ing no  question  for  conscience'  sake: 


22  and  of  the  table  of  demons.    Or  do  we  provoke  the 
Lord  to  jealousy?  are  we  stronger  than  he? 

23  All  things  are  lawful;  but  all  things  are  not  expe- 
dient.    All  things  are  lawful;  but  all  things  Jedify 

24  not.     Let  no  man  seek  his  own,  but  each  his  ueigh- 

25  hour's  good.    Whatsoever  is  sold  in  the  shambles, 


1  Or,  build  not  up. 


Lord,  and  the  cup  of  devils,  or  demons— a 
moral  impossibility,  based,  of  course,  on  the 
oppositeness  of  tbe  two  things.  Cf.  Matt.  6: 
24,  "Ye  cannot  serve  God  and  Mammon." 
The  cup  of  the  Lord  .  .  .  the  Lord's 
table.  The  cup  and  table  in  the  Lord's 
Supper;  the  cup  and  table  of  demons,  are 
those  used  in  the  sacrificial  feasts  of  the  hea- 
then. 

22.  Do  we  provoke  the  Lord  to  jeal- 
ousy?—should  be,  Or  do  ive,  etc.,  presenting 
an  alternative  to  the  preceding  statement,  Or 
do  we,  by  combining  these  two  incongruous 
things,  provoke  the  Lord's  jealousy,  who  will 
have  himself  alone,  and  no  other  with  him, 
worshiped?  Some  interpreters  substitute  here 
the  more  general  word  '  anger  :  for  'jealousy.' 
But  it  is  doubtful  if  the  original  has  that 
meaning,  and  it  is,  besides,  not  so  fitting  here. 
Jealousy  is  just  the  feeling  belonging  to  a  case 
like  this,  in  which  others  are  put  in  the  Lord's 
place,  or  beside  him.  Are  we  stronger  than 
he?  They  ought  to  be,  the  apostle  would 
say,  if  they  are  going  to  provoke  him  to  jeal- 
ousy. And  so  this  becomes,  as  Chrysostom 
says,  the  reductio  ad  absurdum  of  their  posi- 
tion. By  'the  Lord'  here  is  probably  meant 
Christ,  as  appears  from  the  connection  with 
ver.  21,  from  which  the  thought  would  carry 
on  the  term  with  the  same  meaning. 

It  is  to  be  noticed  in  comparing  this  discus- 
.sion  with  that  in  ch.  8,  that  the  apostle  is  here 
speaking  of  the  sacrificial  feasts  in  the  tem- 
ples of  the  heathen  gods.  And  it  is  this  par- 
ticular form  of  eating  the  sacrificial  food  that 
he  condemns  as  idolatry,  while  in  general 
such  eating  is  morally  indifferent.  That  this 
is  the  reference,  appears  from  the  expressions, 
'cup  of  demons,'  'table  of  demons,'  which 
apply  to  the  sacrificial  feasts  only.  In  these, 
the  sacrificial  character  of  the  things  eaten  is 
retained ;  they  are  eaten  as  idol-sacrifices, 
and  the  feast  is  in  honor  of  the  deity.  In  the 
other  uses  of  the  idol-sacrifices  this  character 
is  lost,  and  the  meat  returns  to  its  original  use 


as  simply  food,  so  that  the  eating  of  it  be- 
comes, as  the  apostle  shows,  an  indifferent 
matter. 

23.  All  things  are  lawful  for  me.  'For 
me'  is  to  be  omitted  in  both  parts  of  the 
verse.  (See  Crit.  Notes.)  This  statement  is 
to  be  limited  to  indifferent  matters,  not  having 
a  positive  moral  quality.  (See  on  6:  12.)  But 
all  things  are  not  expedient — better,  but 
not  all  things  profit ;  they  are  not  morally 
profitable  to  the  person  doing  them.  But  all 
things  edify  not — better,  but  not  all  things 
build  up;  they  do  not  build  the  Christian 
character  of  others  in  the  church.  Both  the 
use  of  the  word,  and  the  development  of  the 
thought  in  the  following  verses,  show  that  it 
is  others,  and  not  the  person  himself,  to  whom 
the  verb  applies.  On  the  use  of  this  verb,  see 
on  8 :  1  ;  and  on  the  word  translated  'are  not 
expedient,'  see  on  6  :  12.  The  verse  is  intended 
to  introduce  the  apostle's  statement  in  regard 
to  eating  the  meat  offered  in  sacrifice  to  idols, 
when  it  is  sold  in  the  market-place,  or  served 
up  at  a  private  house.  In  both  these  cases  he 
regards  it  as  an  indifferent  matter,  to  which 
this  general  statement  applies. 

24.  Let  no  man  seek  his  own,  but  every 
man  another's  wealth — should  be,  but  the 
other's.  (See  Crit.  Notes.)  'The  other's' — ■ 
by  this  is  meant  the  other  person  concerned 
with  any  one  in  a  transaction.  The  words 
every  man  are  to  be  omitted.  (See  Crit.  Notes. ) 
This  principle,  that  no  one  is  to  seek  his  own, 
but  the  other's  interest,  is  what  is  to  guide 
them  in  such  questions  as  this  of  sacrificial 
meats,  in  connection  with  the  preceding  state- 
ment, that  not  all  things  that  are  allowable 
edify.  The  mere  lawfulness  of  any  action  is 
not  enough,  according  to  these  two  statements, 
to  determine  what  we  shall  do.  AVe  must  also 
inquire  whether  it  will  benefit  or  injure  others. 

25.  Whatsoever  is  sold  in  the  shambles 
— better,  everything  that  is  *•>/<!  in  the  market. 
Asking  no  question  for  conscience'  sake. 
They  might  have  conscientious  scruples  about 


Ch.  X.] 


I.  CORINTHIANS. 


91 


26  For  the  earth  is  the  Lord's,  and  the  fulness 
thereof. 

27  If  any  of  them  that  believe  not  bid  you  to  a  feast, 
and  ye  be  disposed  to  go;  whatsoever  is  set  before  you, 
eat,  asking  do  question  for  conscience1  sake. 

28  Bui  if  any  niati  say  unto  you,  This  is  offered  in 
sacrifice  unto  idols,  eat  not  for  his  sake  that  shewed  it, 
and  for  conscience' sake:  for  the  earth  is  the  Lord's, 
and  the  fulness  thereof: 

29  Conscience,  I  say,  not  thine  own,  but  of  the  other: 
for  why  is  my  liberty  judged  of  another  man's  con- 
science? 

80  For  if  I  by  grace  be  a  partaker,  why  am  I  evil 
spoken  of  for  that  for  which  I  give  thanks? 


26  eat,  asking  no  question  for  conscience' sake;  for  the 

27  earth  is  the  Lord's,  and  the  fulness  thereof.  If  one 
of  them  thai  believe  not  biddeth  yon  to  a  feorf,  and 
ye  are  disposed  to  go ;  whatsoever  is  Bet  beii 

28  eat,  asking  no  question  for  conscience'  sake.  Bui  if 
any  man  say  unto  you,  This  hath  been  oil,  red  in 
sacriliee,  eat    not,  for  his   sake   that   shewed   it,  and 

29  for  conscience'  sake:  conscience,  l  miv,  nol  thine 
own,  but  the  other's;  for  why  is  mv  liberty  judged 

30  by  another  conscience?  'If  I  by  grace  partake,  why 
aui  I  evil  spoken  of  for  that  for  which  I  give  thanks'? 


1  Or,  If  I  partake  with  thankfulness. 


eating  meat  that  had  been  used  in  idol-sacri- 
fices, even  by  chance,  and  so  make  inquiries 
whether  the  meat  sold  was  of  that  kind  or  not. 
The  apostle,  therefore,  tells  them  to  buy  and 
eat,  without  asking  such  questions.  Of  course, 
his  reason  is  thatsuch  scruples  are  unnecessary. 

26.  For  the  earth  is  the  Lord's,  etc. 
This  passage  from  Ps.  24:  1,  the  apostle  cites 
as  a  reason  for  the  preceding  injunction  to  eat 
everything  sold  in  the  market.  He  argues  in 
the  same  way  in  1  Tim.  4:  4,  saying  that 
"every  creature  of  God  is  good.''  "We  are 
not,  therefore,  to  ask  whether  anything  good 
to  eat  is  holy  or  unholy — i.  e.,  whether  it 
belongs  to  the  Lord  or  to  the  devil ;  for  all 
things  of  the  kind  are  the  Lord's,  and  to  be 
taken  with  thankfulness.  How  such  things 
may  be  defiled  by  actual  association  with  the 
worship  of  idols  he  has  already  shown  in  ver. 
16-22.  But  this  defilement  does  not  remain 
after  the  meat  has  been  taken  out  of  this  asso- 
ciation and  sold  in  the  market  as  food. 

27.  Bid  you  to  a  feast — a  feast  at  a  private 
house  is  meant;  the  temple-feasts  are  forbid- 
den, (ver.  21,22.)  And  y e  be  disposed  to  go 
— literally,  you  wish  to  go.  This  is  inserted, 
because  the  going  is  something  about  which 
the  apostle  says  nothing;  he  leaves  that  to 
themselves.  Whatsoever — literally,  every- 
thing that.  The  principle  here  is  the  same  as 
in  the  preceding  case. 

28.  This  is  offered  in  sacrifice  to  idols. 
The  words  'to  idols'  are  to  be  omitted.  (See 
Crit.  Notes.)  Eat  not  for  his  sake  that 
shewed  it,  and  for  conscience'  sake. 
This  alters  the  case.  They  were  not  to  ask 
any  question  for  the  satisfaction  of  their  own 
conscience,  because  there  was  no  ground  for 
conscientious  scruples;  but  if  any  one  told 
them  what  showed  that  he  had  such  scruples, 
it  complicated  the  matter  by  giving  them 
another  conscience  besides  their  own  to  care 


for.  'And  for  conscience'  sake.'  Whose 
conscience,  he  tells  us  in  the  next  verse.  For 
the  earth  is  the  Lord's,  and  the  fulness 
thereof.  Th's  is  to  be  omitted.  (See  Crit. 
Notes. ) 

29.  Conscience— should  be,  but  conscience. 
(See  Crit. 'Notes.)  But  of  the  other.  The 
one  who  gave  him  the  information  is  meant. 
The  principle  on  which  this  rests  is  stated,  ch. 
8,  7-13.  Their  example  might  lead  the  man 
to  do  what  was  contrary  to  his  conscience. 
Their  doing  what  is  right  in  itself  might  lead 
him  to  do  what  was  for  him  wrong.  For  why 
is  my  liberty  judged  of  (should  be,  by) 
another  man's  conscience?  Omit '  man's.' 
This  gives  the  reason  why  it  is  not  for  the  sake 
of  his  own  conscience,but  of  the  other's,  that  lie 
should  refrain  from  eating,  viz.,  that  what  he 
can  do  is  not  a  matter  for  another  conscience 
to  decide  for  him.  As  to  what  is  right  for 
himself,  each  man  is  to  be  his  own  judge,  and 
no  other  man's  conscience  can  be  made  the 
tribunal  to  judge  his  actions.  Hence,  when 
the  man's  own  conscience  has  adjudged  him 
liberty  to  do  a  thing,  no  other  conscience  can 
sit  in  judgment  on  it,  and  annul  that  decision. 
Other  consciences  may  be  employed  as  coun- 
sel, but  the  judge  is  the  individual  conscience. 

30.  For  if  I  by  grace  be  a  partaker— 
should  be,  If  I  partake  with  thankfulness. 
'For'  is  to  be  omitted.  'But'  is  found  in 
the  Text.  Rec,  but  not  on  good  authority. 
(See  Crit.  Notes.)  The  word  translated 
'grace'  in  the  Common  Version  is  the  ordi- 
nary New  Testament  word  for  '  grace,'  but  it 
also  means  thankfulness;  a  meaning  which  is 
required  by  the  connection  with  the  verb 
'give  thanks'  in  the  next  clause.  The  pro- 
noun 'I'  is  emphatic  here  and  in  the  clause 
'  I  give  thanks.'  'I  partake  with  thankful- 
ness, and  that  settles  the  matter  for  me.'  As 
Bengel  says:   "The  act  of  giving  thanks  Banc- 


92 


I.  CORINTHIANS. 


Ch.  X. 


31  Whether  therefore  ye  eat,  or  drink,  or  whatsoever   31  Whether  therefore  yeeat.or  drink,  or  whatsoever  ye 
ye  do,  do  all  to  the  glory  of  God.  \  32  do,  do  all  to  the  glory  of  God.     Give  no  occasion  of 


32  Give  none  offence,  neither  to  the  Jews,  nor  to  the 
Gentiles,  nor  to  the  church  of  God: 

33  Even  as  1  please  all  men  in  all  thing?,  not  seeking 
miue  own  profit,  but  the  profit  of  many,  that  they  may 
be  saved. 


stumbling,  either  to  Jews  or  to  Greeks,  or  to  the 
33  church  of  God:  even  as  I  also  please  all  men  in  all 
things,  seeking  not  miue  own  profit,  but  the prujft  of 
the  many,  that  they  may  be  saved. 


tifies  all  the  food,  denies  the  authority  of 
idols,  asserts  that  of  God."  Cf.  Rom.  14:  6; 
1  Tim.  4:  3,  where  this  effect  of  thanksgiving 
i  is  clearly  stated.  It  associates  the  act  of  eat- 
ing with  the  worship  of  God,  and  so  of  course 
leaves  no  room  for  the  supposition  that  it  is  an 
entanglement  with  idol-worship. 

31.  Whether,  therefore,  ye  eat  or  drink, 
or  whatsoever  ye  do — the  last  clause  should 
he,  or  do  anything.  The  eating  and  drinking 
are  to  he  taken  generally,  not  confined  to  the 
eating  of  idol-sacrifices.  Do  all  to  the  glory 
of  God — i.  e.,  with  this  glory  in  view.  This 
general  principle,  to  regulate  all  their  action, 
is  the  conclusion  in  which  he  sums  up  what 
has  preceded.  They  are  not  to  use  their 
liberty,  based  on  the  moral  indifference  of 
any  action,  in  such  a  way  as  to  dishonor  God. 

32.  Give  none  offence  should  be,  become 
not  stumbling-blocks— i.  e.,  this  is  the  nearest 
approach  to  a  translation  that  I  can  make  of  a 
phrase  which  means,  literally,  become  without 
occasion  for  stumbling.  The  constant  use  of 
the  word  'offence'  for  this  and  kindred  words 
is  one  of  the  things  that  mar  our  common  ver- 
sion. The  meaning  is,  Do  not  by  your  actions 
lead  others  into  sin.  Jews  .  .  Gentiles  .  . 
church  of  God — The  first  two  classes  make 
up  the  world.  The  word  translated  '  Gentiles' 
means,  literally,  Greeks.     (See  on  1:  22.) 

33.  Even  as  I — better,  as  also  I.  In  what 
way  he  pleases  men  he  describes  in  9 :  19  seq. ; 
viz.,  by  conforming  to  their  notions  in  indif- 
ferent matters.  But  the  profit  of  many — 
should  be,  of  the  many,  opposing  'the  many' 
to  himself  as  'one.'  That  they  may  be 
saved — this  is  the  advantage  that  he  sought  for 
others,  and  for  which  he  sacrificed  such  things 
as  his  personal  opinion  about  the  differences 
between  Jews  and  Greeks,  those  under  law 
and  those  not  under  law. 

CRITICAL  NOTES.  — CHAPTER  X. 

1.  Moreover  is  the  reading  in  NCKL  syrutr, 
etc.  For  is  to  be  substituted  on  the  authority 
of  XI:ABCD,  etc.,  it    vulg  sah    cop,    etc. 

9.   Christ  is  found  in  DEFG,  etc.  it.  vulg. 


Syrsch  and  p  txt  g^  etC- ;  the  Lord  is  the  prob- 
able reading,  being  found  in  XBCP,  etc., 
syrPms,  etc.  Alyp  in  the  second  clause  is  found 
in  DCEKL,  etc.  It  is  to  be  omitted  on  the 
authority  of  XABCD*,  etc.,  it  vulg  sah  cop 
syrP,  etc. 

10.  Also  in  the  second  clause  is  found  in 
only  KL,  etc.,  and  is  to  be  omitted. 

11.  All  is  found  in  XCDEFG,  etc.  it  vulg 
syrutr  cop,  etc.  It  is  omitted  in  AB  sah,  etc. 
The  external  authority  is  decidedly  in  favor 
of  its  retention,  but  internal  evidence  is  against 
it  on  the  ground  that  it  would  naturally  be  in- 
serted, but  not  omitted,  by  a  transcriber. 

19.  The  order  of  the  words  idol  and  that 
which  is  offered  in  sacrifice  to  idols  in  our  ver- 
sion, is  found  in  KL  syrutr,  etc.  The  reverse 
order  is  found  in  NaBC*;i:'D,  etc.,  it  vulg  sah 
cop,  and  is  to  be  preferred. 

23.  For  me  in  the  first  part  of  the  verse  is 
found  in*XcC3  H,  syrutr,  etc.  It  is  to  be  omit- 
ted on  the  authority  of  M*ABC*D,  etc.  it 
vulg  (most MSS.)  sah  cop,  etc.  Substantially 
the  same  authority  justifies  its  omission  in  the 
second  part  of  «;he  verse. 

24.  Every  man  is  found  in  only  Db  and  c 
EKL,  etc.,  s3Trutr,  etc.,  and  is  to  be  omitted. 

28.  Offered  in  sacrifice  unto  idols  is  the 
reading  of  CPEF,  etc.,  gvulg  syrP  cop,  etc. ; 
offered  in  sacrifice  simply  is  found  in  NABH 
sah,  syrsch  d.  <\  f,  etc.,  and  is  the  preferred 
reading.  For  the  earth  is  the  Lord's  and  the 
fulness  thereoJv  is  found  in  only  H**KL  syrP, 
etc.,  and  is  to  be  omitted. 

30.  There  is  no  conjunction  at  the  beginning 
of  this  verse  on  any  good  authorit}'.  Bui  is 
found  in  a  few  cursives,  and  for  in  two  cur- 
sives and  one  manuscript  of  the  vulg. 


ANALYSIS. 

1.  Exhortation  to  imitate  Paul,  clos- 
ing the  discussion  of  the  preceding  chapter. 
2.  Praise  for  their  general  mindfulness  of  his 
instructions.  3-15.  Injunction  against  wo- 
men's speaking  or  praying  in  the  meetings  of 
the  church  with  uncovered  head;  (1)  because, 
in  the  divine  order,  woman  comes  below  man, 


Ch.  XL] 


I.  CORINTHIANS. 


93 


CHAPTER  XI. 


BE  ye  followers  of  me,  even  as  I  also  am  of  Christ. 
2  Now  I  praise  you,  brethren,  that  ye  remember 

me  in  all  things,  and  keep  the  ordinances,  as  I  delivered 
them  to  you. 

3  But  I  would  have  you  know,  that  the  head  of  every 
man  is  Christ ;  and  the  head  of  the  woman  is  the  man"; 
and  the  head  of  Christ  is  God. 


1  Be  ye  imitators  of  me,  even  a*  I  also  am  of  Christ. 

2  Now  I  praise  you  that  ye  remember  me  In  all 
things, and  hold  fast  the  traditions,  even  us  i  d<- 

8  Uveredthem  to  you.  But  J  would  have  you  know, 
that  the  bead  of  every  man  Is  Christ ;  ana  tin  head; 
of  the  woman  is  the  man,  and  the  head  of  (  hrist  is 


and  should  wear  the  head  covering  as  a  sign 
of  subjection,  3-5,  7;  (2),  because  not  to  wear  it 
puts  the  woman  on  a  level  with  shameless  wo- 
men who  wear  the  head  shorn,  6;  (3),  because 
of  the  angels  who  are  witnesses  of  our  con- 
duct, 10;  (4),  because  the  natural  sense  of  pro- 
priety testifies  to  the  fitness  of  the  custom. 
13-15.  Confirmation  of  (1)  from  the  fact  that 
woman  originally  was  formed  from  man,  and 
made  for  him,  instead  of  the  opposite,  8,  9. 
Injunction  against  contentiousness  in  this 
matter,  16. 

17-19.  General  charge  that  there  are  divis- 
ions in  the  church,  manifested  in  their  meet- 
ings. 20-34.  Charges  and  instructions  in 
regard  to  the  observance  of  the  Lord's  Supper. 
20-22.  They  do  not  wait  until  the  cburch  is 
assembled  before  they  begin  ;  the  rich,  eating 
gluttonously  themselves,  do  not  share  with 
their  poor  brethren,  and  thus  despise  the 
church  and  shame  the  poor.  23-26.  He 
shows  them  how  to  observe  the  Supper  accord- 
ing to  directions  received  from  the  Lord, 
bringing  out  the  solemn  significance  of  the 
ordinance  as  a  rebuke  of  their  levity  in  its  ob- 
servance. 27.  Unworthy  eating  and  drink- 
ing, which  fails  to  recognize  this  meaning  of 
the  elements,  is  therefore,  a  sin  against  the 
body  and  blood  of  the  Lord.  28,  29.  Neces- 
sity that  they  examine  themselves,  and  par- 
take of  the  Supper  with  a  knowledge  and 
recognition  of  its  meaning.  30.  Failure  to 
do  this  the  cause  of  sickness  and  death  among 
them.  31,32.  By  judging  themselves,  they 
would  escape  this  judgment  of  God,  which  in 
its  turn  is  intended  to  preserve  them  from 
final  condemnation.  33,34.  Final  injunction 
that  they  wait  for  each  other  in  the  celebration 
of  the  Supper,  and  satisfy  their  hunger  at 
home.  

Ch.  11 :  1.  Be  ye  followers — should  be, 
Become  imitators.  In  the  connection  this  re- 
fers to  the  apostle's  self-sacrifice  and  regard 
for  others,  mentioned  in  10:  33.  This  ver., 
therefore,  belongs  with  the  preceding  chapter. 


Even  as  I  also  am  of  Christ.  This  does 
not  state  the  limitation  of  the  preceding  ex- 
hortation, making  it  equivalent  to  so  far  as  f 
follow  Christ.  But  it  enforces  the  exhortation 
to  imitate  him  by  referring  to  his  own  imita- 
tion of  Christ  in  this  matter  of  self-denial. 
(See  Phil.  2:  4-8;  Rom.  15:  1-3.) 

2.  Now  I  praise  you,  brethren.  The 
word  brethren  is  to  be  omitted.  (See  Crit. 
Notes.)  With  this  verse  the  apostle  begins 
a  new  subject.  Ye  remember  me.  Tliev 
have  him  and  his  teachings  in  mind  in  what- 
ever they  do.  And  keep  the  ordinances. 
The  word  'ordinances'  is  everywhere  else  in 
the  New  Testament  rendered  'traditions.'  It 
denotes,  properly,  the  transmission  of  history, 
teachings,  etc.,  either  orally  or  in  writing,  and 
then,  by  a  usage  peculiar  to  the  New  Testa- 
ment, the  thing  transmitted.  It  is  applied  l>y 
the  apostle  to  both  hisdoctrines  and  the  usages 
taught  by  him.  (Cf.  2  Thess.  2:  15;  3:  6.) 
Here  it  is  the  usages.  As  I  delivered  them 
— should  be,  as  I  have  delivered  them.  With 
this  general  commendation,  the  apostle,  with 
his  usual  tact  and  kindliness,  prepares  the  way 
for  the  strictures  on  their  practice  in  two  par- 
ticulars, which  follow  in  this  chapter. 

3.  But  I  would  have  you  know— better, 
But  I  wish  you  to  know.  The  conjunction  is 
slightly  adversative,  placing  the  teaching  that 
follows  in  contrast  with  the  general  praise 
that  precedes.  The  head  of  every  man  is 
Christ.  By  'the  head'  he  means  the  superior, 
the  master  placed  over  him.  'Of  every  man' 
— i.  e.,  in  the  class  Christians  that  he  is  ad- 
dressing. The  apostle  is  giving  here  the  order 
of  rank  in  the  Christian  system,  beginning 
with  man,  and  showing  Christ  above  him,  and 
the  woman  below  him,  and  then  finally  God 
over  Christ.  This  rank  and  subordination 
form  the  principle  on  which  the  apostle  bases 
his  teaching  in  regard  to  the  veiling  of  women, 
There  are  two  difficulties  in  this  statement; 
first,  the  apparent  conflict  between  this  repre- 
sentation of  the  subordination  of  women  and 
Gal.   3:  28,  in    which    man    and    woman    are 


94 


I.  CORINTHIANS. 


[Ch.  XI. 


4  Every  man  praying  or  prophesying,  having  Ait 
head  covered,  dishonoreth  his  head. 

5  But  every  woman  that  prayeth  or  prophesieth  with 
her  head  uncovered  dishonoreth  her  head:  for  that  is 
even  all  one  as  if  she  were  shaven. 

6  For  if  the  woman  be  not  covered,  let  her  also  be 
shorn  :  but  if  it  be  a  shame  for  a  woman  to  be  shorn  or 
shaven,  let  her  be  covered. 

7  For  a  man  indeed  ought  not  to  cover  his  head,  for- 
asmuch as  he  is  the  image  and  glory  of  God:  but  the 
woman  is  the  glory  of  the  man. 


4  God.    Every  man   praying  or  prophesying,  having 

5  his  head  covered,  dishonoureth  his  head.  But  every 
woman  praying  or  prophesying  with  her  head  un- 
veiled dishonoureth  her  head:  for  it  is  one  and  the 

6  same  thing  as  if  she  were  shaven.  For  if  a  woman 
is  not  veiled,  let  her  also  he  shorn :  hut  if  it  is  a 
shame  to  a  woman  to  be  shorn  or  shaven,  let  her  be 

7  veiled.     For  a  man  indeed  ought  not  to  have  his 


said  to  be  one  ;  and  second,  the  difference 
between  this  statement  in  regard  to  the  sub- 
ordination of  the  Son  to  the  Father,  and 
passages  which  express  their  oneness.  Both 
difficulties  are  only  apparent.  The  passage 
in  Galatians  denotes  the  unity,  and  not  neces- 
sarily the  equality,  of  man  and  woman.  The 
nature  of  the  apostle's  argument  in  that  pas- 
sage is  not  such  as  to  involve  any  question  of 
equality  of  condition.  He  starts  with  the 
difference  between  Jews  and  Gentiles,  and 
shows  that  it  is  not  such  as  will  make  the 
obtaining  of  salvation,  or  of  the  blessings  of 
salvation,  different  in  the  two.  Then  he 
passes  from  this  to  the  other  distinctions  of 
race,  condition,  and  sex,  showing  the  same 
thing  in  reference  to  them.  All  this  would 
not  affect  the  question  here  considered,  of 
social  position  and  relative  rank.  As  to  the 
other  difficulty,  the  passages  which  state  the 
oneness  of  the  Father  and  Son  deal  with  the 
unity  of  the  divine  nature,  or  essence,  or 
interests  in  the  two,  or  with  some  other  aspect 
of  their  relations,  but  none  of  them  touch 
this  question  of  rank  and  subordination,  nor 
is  any  one  inconsistent  with  the  statements, 
made  here  and  elsewhere,  of  the  subordina- 
tion of  the  Son. 

4.  Every  man  praying  or  prophesying. 
This  word  'prophesying'  is  not  restricted  in 
Greek,  as  it  is  in  English,  to  the  foretelling  of 
future  events,  but  denotes  inspired  teaching 
in  general.  (Cf.  ch.  13  and  14.)  Further- 
more, this  word,  like  our  word  'preach,'  re- 
fers always  to  public  utterance,  so  that  the 
praying  would  probably  be  of  the  same  char- 
acter, which  also  appears  from  the  nature  of 
the  subject.  It  is  only  in  meetings  of  the 
church  that  the  apostle  would  consider  these 
directions  about  veiling  necessary.  Dis- 
honoreth his  head — viz.,  because  it  is  the 
sign  of  subjection,  (cf.  ver.  10),  while  his 
position,  being  next  to  Christ  and  above 
woman,  is  a  position  of  honor  and  supe- 
riority.    The  question  is  often  asked,  why  the 


regulation  is  such  as  to  represent  the  subjec- 
tion of  woman  to  man,  and  not  their  common 
subjection  to  God?  The  answer  seems  to  be, 
that  nature,  to  which  the  apostle  appeals  in 
confirmation  of  his  view,  (see  ver.  13  and  14), 
prompts  us  to  regard  and  represent  human 
relations  in  all  such  matters.  And  if  the 
question  is  further  asked,  why  the  apostle 
refers  to  the  divine  position  in  his  rank-list, 
the  answer  is,  probably,  that  he  regards  man's 
position  next  to  Christ  as  adding  to  his  honor, 
rather  than  detracting  from  it.     (Cf.  ver.  7.) 

5.  For  that  is  even  all  one,  as  if  she 
were  shaven — should  be,  For  she  is  one  and 
the  same  with  the  woman  that  is  shorn.  The 
unveiled  woman  is  the  subject,  not  the  being 
unveiled  ;  and  she  is  said  to  be  the  same  as  a 
woman  whose  hair  is  cut  off.  This  shorn  head 
was  not  only  unwomanly,  it  was  also  the  sign 
of  a  harlot,  and  was  hence  more  disgraceful 
than  now.  'One  and  the  same.'  The  long 
hair  and  the  veil  were  both  intended  as  a 
covering  of  the  head,  and  as  a  sign  of  true 
womanliness,  and  of  the  right  relation  of 
woman  to  man  ;  and  hence  the  absence  of  one 
had  the  same  significance  as  that  of  the  other. 

6.  For  if  the  '.voman  be  not  covered — 
should  be,  Is  not  covered — i.  e.,  veiled.  Let 
her  be  also  shorn.  If  she  puts  off  the  arti- 
ficial covering,  let  her  be  consistent,  and  take 
the  next  step,  putting  off  the  natural  covering 
of  the  head,  which  is  intended  for  the  same 
purpose.  But  if  it  be  a  shame — should  be, 
is  a  shame.  The  argument  here  is,  that  veil- 
ing and  long  hair  on  the  one  side,  and  unveil- 
ing and  short  hair  on  the  other,  are  consistent 
with  each  other,  belonging  in  the  same  class 
together;  and  that,  therefore,  an  unveiled 
woman  is  constructively  the  same  as  a  woman 
with  her  hair  cut. 

7.  For,  etc.  Here  we  have  the  applica- 
tion of  the  statement  of  ver.  3  to  the  ques- 
tion. Forasmuch  as  he  is — literally,  simply, 
being.  The  image  and  glory  of  God.  The 
word   'image'   contains  the  idea  of  general 


Ch.  XI] 


I.  CORINTHIANS. 


95 


8  For  the  man  is  not  of  the  woman;  but  the  woman 
of  the  man. 

9  Neither  was  the  man  created  for  the  woman;  but 
the  woman  lor  the  man. 

10  For  this  cause  ought  the  woman  to  have  power  on 
her  head  because  of  the  angels. 

11  Nevertheless  neither  is  the  man  without  the  wo- 
man, neither  the  woman  without  the  man,  in  the 
Lord. 

12  For  as  the  woman  is  of  the  man,  even  so  it  the 
man  also  by  the  woman:  but  all  things  of  God. 


head  veiled,  forasmuch  as  he  is  t h<-  Image  and 
glory  ofUod:  but  the  woman  Is  the  glory  of  the 
man.  For  the  man  is  u,,t  of  the  woman;  but 
the  woman  of  the  man:  for  neither  was  the  man 
created  for  the  woman;  but  the  woman  for  the  man- 

tor   this  cau>e  ought    the   woman    to   have  a    Hon    of 

authority  on  her  head,  because  of  ih  •  angels  How- 
beil  neither  is  the  woman  without  the  man  nor  the 

man  without,  the  woman,  in  the  Lord,  lor  as  the 
woman  is  of  the  man,  so  is  the  man  al>o  l»v  the  wo- 


likeness  to  God  in  man's  spiritual  faculties. 
The  word  'glory  '  has  been  restricted  by  some 
to  the  dominion  that  man  1ms  over  the  lower 
creation.  (See  Gen.  1:  26  seq. )  It  is  not 
supposed,  of  course,  that  anything  in  the 
word  restricts  it  to  this  meaning,  but  that  the 
context  limits  us  to  this,  the  general  subject 
being  man's  independence  and  lordship.  But 
the  immediate  context  seems  to  be  against  this 
limitation;  for  the  word  'image'  with  which 
this  is  connected  certainly  suggests  no  such 
limitation;  and  this  same  word  'glory,'  as 
applied  to  woman,  cannot  be  so  limited. 
Probably  it  carries  forward  the  idea  of  the 
word  '  image,'  denoting  the  kind  of  nature, 
the  glorious  being,  that  man  has  through  his 
likeness  to  God.  The  argument  is  here  from 
man's  relations  to  God,  as  in  the  preceding 
verses  from  his  relations  to  woman.  Man, 
being  directly  the  image  of  God,  occupies  a 
position  of  honor  which  is  incompatible  with 
the  veiling  of  his  head,  that  being  a  sign  of 
dependence.  But  the  woman  is  the  glory 
of  the  man.  According  to.  the  account  in 
Gen.  1 :  26,  27,  she  is  equally  with  man  made 
in  the  image  of  God.  But  according  to  Gen. 
2,  she  acquires  this  indirectly  by  derivation 
from  man,  not  directly  from  God;  and  thus 
the  sign  of  dependence  becomes  fitting  to  her. 

8.  For  the  man  is  not  of  the  woman, 
but  the  woman  of  the  man — should  be,  For 
man  is  not  from  woman,  bat  woman  from  man. 
(See  Gen.  2:  18  seq.)  This  refers,  of  course, 
to  the  original  creation,  not  to  the  propagation 
of  the  species.  It  confirms  the  statement  of 
the  preceding  verse,  that  woman  is  the  glory 
of  man,  which  is  true  only  through  this  fact 
of  original  creation. 

9.  Neither  was  the  man  created  for  the 

woman,  but  the   woman  for  the   man — 

should  be,   For  also  man  vms  not  created  on 

account  of  the  woman,  but  woman  on  account 

of  the.  man.     This  is  an  additional  fact  CO  n- 

i 
firming  the  previous  one.    Woman,  being  for 


man,  naturally  comes  after  him  and  from  him, 
and  not  the  reverse.     (See  Gen.  2:  18.) 

10.  For  this  cause  ought  the  woman  to 
have    power    on    her    head  —  should    be, 

authority  instead  of  'power.'  By  a  singular 
metonymy  the  word  denotes  a  sign  of  being 
under  authority,  viz.,  of  the  man.  Because 
of  the  angels.  The  allusion  hen-  i>  nut  mys- 
terious or  recondite,  but  simply  to  the  presence 
of  angels,  whose  witness  of  our  actions  should 
be  a  restraint  and  an  impulse  to  us,  like  the 
presence  of  till  good  beings.  The  motive  is 
the  same  as  in  Heb.  12:  1,  though  the  beings 
referred  to  are  different.  As  to  this  presence 
of  angels,  see  Heb.  1 :  14. 

11.  Nevertheless,  neither  is  the  man 
without  the  woman,  nor  the  woman 
without  the  man,  in  the  Lord— should  be, 
Nevertheless,  neither  is  woman  without  man, 
nor  man  without  woman  in  the  Lord.  (See 
Crit.  Notes.)  This  is  a  statement  modifying 
the  preceding  representation  of  the  supremacy 
of  man.  The  man  is  not  independent  of  the 
woman,  any  more  than  the  woman  of  the  man. 
'In  the  Lord  '—in  their  relations  to  each  other 
as  Christians.  It  does  not  refer,  therefore,  to 
the  relation  of  the  sexes  in  procreation,  us 
might  be  supposed  without  this  modifying 
clause,  but  to  their  general  relations  in  life. 

12.  For  as  the  woman  is  of  the  man, 
even  so  is  the  man  also  by  the  woman — 
should  be,  from  the  man,  and,  through  ih<' 
woman.  The  former  refers  to  the  original 
creation,  and  the  latter  to  the  continuance  of 
the  race.  And  the  prepositions  arc  chosen 
with  reference  to  this  relation,  the  one  denot- 
ing the  original  source,  and  the  other  the 
means  or  more  immediate  cause.  The  tir.'ti- 
ment  is  from  the  natural  order  in  creation, 
constituting  mutual  dependence,  to  the  general 
relation  of  dependence  in  the  Christian  life 
stated  in  the  preceding  verse.  But  all  things 
of  God — should  be,  from  Qod.  'All  things' 
— viz.,  till  the  things  mentioned.     All  these 


96 


I.  CORINTHIANS. 


[Ch.  XI. 


13  Judge  in  yourselves:  is  it  comely  that  a  woman 
prav  unto  (Jod  uncovered? 

14  Doth  not.even  nature  itself  teach  you  that,  if  a 
man  have  long  hair,  it  is  a  shame  unto  him '.' 

1.5  But  if  a  woman  have  long  hair,  it  is  a  glory  to  her: 
for  her  hair  is  given  her  for  a  covering. 

16  But  if  any  man  seem  to  he  contentious,  we  have 
no  such  custom,  neither  the  churches  of  God. 


13  man  ;  hut  all  things  are  of  God.  Judge  ye  '  in  your- 
selves: is  it  seemly  that  a   woman   pray  unto  God 

14  unveiled?  Doth  not  even  nature  itself  teach  you, 
that,  if  a  man   have  long  hair,  it  is  a  dishonour  to 

In  him?  But  if  a  woman  have  long  hair,  it  is  a  glory 
to  her:  for  her   hair  is  given   her  for  a  covering. 

16  But  if  any  man  seemeth  to  be  contentious,  we  have 
no  such  custom,  neither  the  churches  of  God. 


]  Or,  among. 


relations  have  a  divine  origin,  and  so  are. 
3acred.  The  natural  order  is  the  divine  order, 
and  so  not  to  be  set  aside. 

13.  Judge  in  yourselves.  As  we  should 
say,  for  yourselves,  instead  of  depending  on 
the  judgment  of  others.  The  preposition  de- 
notes the  inwardness  of  the  act.  Is  it  comely 
— better,  proper,  befitting — that  a  woman 
pray  unto  God  uncovered?  The  one  to 
whom  the  prayer  is  addressed  is  named,  in 
order  to  indicate  the  solemnity  of  the  act. 
They  are  thus  made  to  feel  the  incongruitj'  of 
the  costume.  Paul  has  already  made  them 
see  the  unfitness  of  the  unveiled  head  for 
woman,  its  immodesty  and  unwomanliness, 
and  now,  with  that  impression  on  their  minds, 
he  asks  if  it  is  proper  to  pray  to  God  in  such 
unseemly  fashion. 

14.  Doth  not  even  nature  itself.  Some 
commentators  say  this  means  nature  in  the 
objective  sense.  Alford  says  that  it  refers  to 
"the  fact  that  woman  has  long  hair  naturally, 
and  man  short  hair."  But  is  this  due  to 
nature,  or  to  the  barber?  De  Wette  explains 
it  as  meaning  "conformity  to  the  law  of  the 
organism."  But  he  says  that  the  teaching  is 
by  an  impulse  or  feeling — i.  e.,  he  makes 
nature  here  objective,  but  explains  it  after  all 
in  such  a  way  as  to  make  the  statement  refer 
to  the  instinct  in  man,  leading  him  to  cut  his 
hair,  not  to  the  natural  shortness  of  it.  Meyer 
and  Grimm  say  that  nature  here  is  the  natural 
sense  of  propriety  as  opposed  to  custom,  art, 
or  law.     This  is  probably  the  meaning. 

15.  For  her  hair  is  given  her  for  a  cov- 
ering— should  be,  Because  her  hair  has  been 
given  her  in  place  of  a  covering.  The  word 
'covering'  is  limited  by  the  connection  to  a 
covering  for  the  head,  or  veil.  The  apostle's 
argument  is  that  her  long  hair  is  a  glory  to 
woman,  because  it  is  a  natural  veil,  and  that 
this  is  therefore  a  providential  indication  of 
the  propriety  of  the  veil  itself  for  woman,  and 
of  its  impropriety  for  man. 

16.  But  if  any  man  seem  to  be  conten- 


tious— should  be,  But  if  any  one  thinks  to  be 
contentious.  The  verb  means  also  'to  seem.' 
But  with  this  meaning  we  have  to  suppose  a 
refinement  of  expression  by  which  an  evil 
thing  is  politely  spoken  of  as  seeming  to  be, 
instead  of  being.  (See  Winer,  6113.)  The 
other  meaning,  'thinks  to  be,'  has  it  in  his 
mind  to  be,  gives  a  fitting  sense  without  any 
such  unnecessary  device.  We  have  no  such 
custom.  The  pronoun  here  probably  refers 
to  the  apostles.  Meyer's  explanation — I  and 
those  like-minded — seems  weak.  De  "Wette 
andRuckert's — the  apostle  himself— introduces 
the  rare  plural  of  authorship,  without  any 
sufficient  reason.  The  reference  to  the  whole 
body  of  apostles  is  common  to  Paul,  and  gives 
a  generality  and  force  of  authority  appropriate 
in  the  connection,  and  corresponding  to  the 
mention  of  the  churches  of  God  in  the  next 
clause.  '  We  have  no  such  custom.'  This  is 
generally  referred  by  commentators  to  the 
habit  of  contentiousness,  but  also  by  some  to 
the  habit  of  women  praying  with  uncovered 
heads.  The  former  is  the  immediate  subject, 
and  the  latter  the  general  subject.  One  diffi- 
culty in  making  it  refer  to  the  unveiling  of 
women  in  prayer  is  to  explain  the  pronoun 
'we'  in  the  statement  in  such  a  way. as  to  fit 
this.  When  he  says,  'we  have,  or  have  not, 
a  custom,'  it  must  refer  to  something  prac- 
ticed by  themselves — i.  e.,  in  this  case  the 
women  must  be  included  in  the  'we.'  Alford 
sees  this,  and  explains  the  pronoun  as  refer- 
ring to  "the  apostles  and  their  immediate 
company,  including  the  women  who  assem- 
bled in  prayer  and  supplication  with  them  at 
their  various  stations."  But  in  Acts  16:  13, 
which  he  refers  to,  the  women  do  not  belong 
to  their  company.  Another  difficulty  is  that 
he  should  introduce  here  one  vice,  conten- 
tiousness, and  condemn  another,  the  unveiling 
of  women  in  prayer.  Neither  the  churches 
of  God.  The  churches  are  called  the  churches 
of  God,  in  order  to  give  weight  to  the  state- 
ment.    This  solemn  discussion  of  the  question 


Ch.  XL] 


I.  CORINTHIANS. 


97 


17  Now  in  this  that  I  declare  unto  you  I  praise  you 
not,  that  ye  come  together  not  for  the  better,  but  for 
the  worse. 

18  For  first  of  all,  when  ye  come  together  in  the 
church,  I  hear  that  there  be  divisions  among  you  ;  and 
1  partly  believe  it. 

19  For  there  must  be  also  heresies  among  you,  that 
they  which  are  approved  may  be  made  manifest  among 
you. 


17  But  in  giving  you  this  charge,  I  praise  you  not, 
that  ye  come  together  not  for  the  better,  but  for  the 

18  worse.    For  first  of  all,  when  ye  come  together!  in 
the  church,   I    hear   that    'divisions    exist    among 

19  you  ;  and  i  partly  believe  it.     For  there  must  be  also 
3  factions  among  you,  that  they   who  are  approved 


1  Or,  in  congregation 2  Gr.  Bchismi 3  Gr.  heretics. 


whether  women  shall  pray  in  public,  veiled 
or  unveiled,  is  a  good  indication  of  the  way 
in  which  all  directions  about  mere  customs, 
even  when  they  are  based  on  general  princi- 
ples, as  in  this  case,  are  to  be  treated.  Cus- 
toms, as  indications  of  principles,  continually 
change,  while  the  principles  remain. 

17.  Now  in  this  that  I  declare  unto 
you,  I  praise  you  not — should  be.  But  in 
giving  this  command,  I  praise  you  not.  There 
is  good  authority  for  a  reading  that  would 
be  rendered,  But  I  give  this  command,  not 
praising  you.  (See  Crit.  Notes.)  The  word 
translated  'declare'  has  this  meaning,  or 
rather  the  meaning  announce,  in  ordinary 
Greek,  but  not  in  the  New  Testament.  The 
participial  clause  denotes  action,  accompany- 
ing that  of  the  principal  verb,  and  refers 
probably  to  the  preceding  command,  that 
women  should  have  their  heads  veiled  in 
prayer.  That  ye  come  together  not  for 
the  better,  but  for  the  worse.  The  apostle 
refers  to  the  meetings  of  the  church,  which 
he  says  were  not  of  such  a  character  as  to  re- 
sult in  their  improvement,  but  in  making 
them  worse. 

18.  For  first  of  all,  when  ye  come  to- 
gether in  the  church — should  be,  For  first, 
when  you  come  together  in  church.  (See  Crit. 
Notes.)  There  is  a  variety  of  opinion  as  to 
the  second  count  in  his  indictment.  If  the 
form  permitted,  it  would  certainly  be  found 
in  ver.  20.  But  that  is  introduced  by  a  con- 
junction, 'therefore,'  which  would  be  used, 
not  in  introducing  a  new  subject,  but  in  con- 
tinuing the  same.  On  the  other  hand  there 
is  not  sufficient  similarity  between  ver.  18,  19, 
and  ver.  20,  to  regard  the  two  easily  as  parts 
of  the  same  subject.  In  ver  18,  19,  he  speaks 
of  divisions;  but  in  ver.  20  seq.,  there  seems 
to  be  no  mention  of  divisions,  but  of  other 
evils  connected  with  the  celebration  of  the 
Lord's  Supper.  The  words  'divisions'  and 
'  dissensions '  (see  ver.  19)  seem  to  denote  some- 
thing quite   different   from   the  selfish,   each 


man  for  himself,  conduct  described  in  ver.  20 
seq.  Meyer,  who  regards  the  second  part  of 
the  change  as  beginning  with  12:  1,  explains 
ver.  20  as  continuing  the  subject  of  ver.  18, 
which  has  been  interrupted  by  ver.  19.  He 
thinks  that  the  divisions  are  divisions  at  the 
Lord's  Supper,  but  does  not  show  where  these 
divisions  are  mentioned.  Winer  and  De 
Wette  take  the  other  view,  that  the  second 
part  of  the' charge  begins  with  ver.  20.  Winer, 
p.  576,  says  simply  that  the  structure  of  the 
passage  is  broken — an  anacoluthon — and  that 
the  second  part  is  introduced  with  ver.  20, 
with  the  proper  introductory  particle  under- 
stood. This  does  nothing  toward  explaining 
the  difficulty  in  the  form  of  statement.  De 
Wette  explains  the  irregularity,  by  suppos- 
ing that  Paul  uses  the  resumptive  particle 
'therefore'  in  ver.  20,  on  account  of  the  repe- 
tition of  the  clause  'when  you  come  together,' 
overlooking  for  the  moment  that  it  occurs 
here  in  another  connection  than  in  ver.  18. 
On  the  whole  this  difficulty  of  form,  whether 
it  is  sufficiently  explained  by  De  Wette,  or 
not,  seems  less  than  the  other,  that  there  is  an 
actual  change  of  subject  in  ver.  20,  not  ac- 
counted for  by  the  other  view.  The  second 
part  of  Paul's  rebuke  begins  then  with  ver. 
20.  And  I  partly  believe  it— literally,  in 
some  part.  He  refuses  to  believe  all  that  he 
hears,  having  in  his  love  for  them  a  better 
opinion  of  them  than  that. 

19.  For  there  must  be  also  heresies — 
should  be,  dissensions.  'Heresies'  is  a  trans- 
literation, but  not  a  translation,  of  the  Greek 
word,  which  has  come  over  into  English  with 
a  different  meaning  from  its  ordinary  Greek, 
or  New  Testament,  meaning.  It  means, 
originally,  a  taking;  then,  introducing  the 
idea  of  selection,  the  taking  what  one  desires 
and  leaving  the  rest,  election,  choice;  then,  a 
chosen  way  of  living  or  thinking;  then,  a 
body  of  men  choosing  the  same  way  of  think- 
ing or  living;  and,  finally,  dissensions  between 
different  bodies  of  this  kind.     Its  use  in  the 


98 


I.  CORINTHIANS. 


[Ch.  XL 


20  When  ye  come  together  therefore  into  one  place, 
this  is  not  to  eat  the  Lord's  supper. 

21  For  in  eating  every  one  taketh  before  olher  his  own 
supper:  and  one  is  hungry,  and  another  is  drunken. 

22  What!  have  ye  not  houses  to  eat  and  to  drink  in? 
or  despise  ye  the  church  of  God,  and  shame  them  that 
have  not?  What  shall  I  say  to  you  ?  Shall  I  praise  you 
in  this?    I  praise  you  not. 


20  may  be  made  manifest  among  you.  When  there- 
fore ye  assemble  yourselves  together,  it  is  not  possi- 

21  ble  to  eat  the  Lord's  supper:    for  in   your  eating 
each  one  taketh  before  other  his  own  supper;   and 

22  one  is  hungry,  and  another  is  drunken.  What? 
have  ye  not  houses  to  eat  and  to  drink  in  ?  or  de- 
spise ye  the  1  church  of  God,  and  put  them  to 
shame  that  2  have  not?  What  shall  I  say  to  you? 
3shall   I   praise    you    in    this?    I   praise    you  "not. 


1  Op,  congregation..-  .2  Or,  have  nothing. .  ..3  Or,  Shall  I  praise  you  T     In  this  /praise  you  not, 


New  Testament  is  divided  between  the  last 
two  meanings,  sects  and  their  dissensions.  In 
this  sense,  it  is  classed  by  Paul  among  the 
works  of  the  flesh.  (Gai.  5:20.)  And  in  Tit. 
S:  10,  the  word  translated  'heretic,'  means, 
in  the  same  way,  one  who  causes  divisions — a 
sectarian.  (Cf.  Acts  5  :  17  ;  15:  5,  etc.)  The 
word  here  is  simply  a  synonym  of  'divisions' 
in  ver.  18.  The  thing  that  is  emphasized  is 
divisions,  and  not  error.  Also — i.  e.,  as  well 
dissensions  as  other  evils.  That  they  which 
are  approved  may  be  made  manifest 
among  you.  The  necessity  spoken  of  in  the 
first  part  of  the  verse  is  a  necessity  in  the 
nature  of  things;  and  this  denotes  the  divine 
purpose  in  so  ordering  things.  'They  which 
are  approved.'  Those  who  stand  the  test  and 
receive  the  divine  approval;  here  those  who 
show  an  unpartisan  and  loving  spirit.  'May 
be  made  manifest' — viz.,  by  the  contrast  be- 
tween them  and  the  dissentient. 

20.  When  ye  come  together,  therefore. 
(See  on  ver.  18.)  In  form,  this  is  a  contin- 
uation of  the  preceding,  while,  in  reality,  it 
is  an  introduction  of  a  new  subject,  being  the 
second  part  of  the  charge  against  them  in  the 
conduct  of  their  assemblies.  This  is  not  to 
eat.  Meyer  and  others  render  this,  it  is  not 
permitted  to  eat,  the  reason  being  assigned  in 
ver.  21.  But  evidently  here  the  statement  of 
an  evil  is  in  place,  not  of  its  result.  It  may 
denote  the  purpose,  or  better,  the  meaning, 
of  their  coming  together.  (See  Winer,  p.  320, 
De  Wette,  and  others.)  This  ostensible  pur- 
pose of  their  assembling  is  annulled  by  their 
conduct,  and  its  real  meaning  is  made  some- 
thing quite  different.  The  Lord's  Supper. 
So  called  because  it  is  instituted  by  the  Lord. 
This  is  the  only  place  where  any  name  is 
given  to  the  Supper  in  the  New  Testament. 
That  it  is  the  Lord's  Supper  that  is  meant 
here,  and  not  any  preceding  love  feast,  (cf. 
Jude  12),  is  evident  from  the  appeal  to  the 
i  nstitution  of  the  rite.  (ver.  23  seq.)  (See  Grimm, 
and  others.) 


21.  For  in  eating,  every  one  taketh 
before  other  his  own  supper.  There  is 
no  necessity  of  supplying  the  word  'other' 
here.  More  probably,  the  preposition,  which 
is  compounded  with  the  verb,  is  to  be  taken 
in  the  general  sense  of  beforehand — i.  e.,  be- 
fore the  rest  are  seated,  so  defeating  the  pur- 
pose of  making  it  a  common  meal.  His 
own.  Opposed  to  sharing  with  others.  The 
intimation  is,  that  the  meal  was  one  to  which 
each  contributed  according  to  his  ability. 
This  custom  was,  of  course,  violated  by  each 
one's  eating  what  he  had  brought  himself. 
'Every  one' — viz.,  of  those  who  were  able  to 
bring  anything  with  them,  so  that  there  was  a 
division  between  the  poor  and  the  rich,  but 
not  of  such  a  kind  as  to  make  a  party  or 
schism.  Is  hungry  ...  is  drunken.  Not 
an  exact  contrast,  but  one  that  tells  the  story 
of  want  on  the  one  side,  and  of  excess  on  the 
other,  in  the  strongest  way.  It  is  not  incon- 
ceivable that  there  is  rhetorical  exaggeration, 
especially  in  the  second  part  of  the  picture; 
but,  on  the  other  hand,  there  is  nothing  to 
lead  us  to  suppose  it.  The  word  itself  means 
is  drunk,  and  nothing  softer.  The  passage  is 
conclusive  as  to  the  wine  used  by  them  at  the 
Lord's  Supper. 

22.  What!  have  ye  not  houses  ?  etc. — 
should  be,  Have  you  not  then  houses,  etc.? 
The  particle  translated  'then'  denotes  that 
the  question  is  one  justified  by  the  circum- 
stances. (See  Winer,  447.)  To  eat  and  to 
drink  in — their  only  purpose,  judging  from 
their  conduct,  would  seem  to  be  this  eating 
and  drinking,  not  the  celebration  of  a  religious 
feast;  and  if  that  was  all,  he  would  say,  their 
houses  are  the  proper  place.  Or  despise  ye 
the  church  of  God.  The  word  "church"  in 
the  New  Testament,  never  denotes  the  build- 
ing for  the  meetings  of  the  church,  but  the 
congregation  of  believers.  This  contempt  of 
the  church  would  be  shown  either  by  consid- 
ering the  poorer  members  constituting  its 
body  unworthy  to  share  with  the  rich  mem- 


Ch.  XL] 


I.  CORINTHIANS. 


99 


23  For  I  have  I  received  of  the  Lord  that  which  also 
I  delivered  unto  you,  That  the  Lord  Jesus,  the  same 
night  in  which  he  was  betrayed,  took  bread: 

•24  And  when  he  had  given  thanks,  he  brake  it,  and 
said,  Take,  |eat ;  this  is  my  body,  which  is  broken  for 
you:  this  do  in  remembrance  of  me. 


23  For  I  received  of  the  Lord  that  which  also  I  de- 
livered unto  you,  how  that  the  Lord  Jeeus  in  the 

24  night  in  which  he  was  betrayed  took  bread:  and 
when  he  had  given  thanks,  he  brake  it,  and  said 
This  is  my  body,  which  Ms  for  you:  this  do  in  re- 


1  Many  ancient  authorities  read,  t'j  broken  for  you. 


bers  in  the  common  meal;  or  by  the  degrad- 
ing use  made  of  the  assembly  of  the  church 
and  the  desecration  of  its  most  sacred  rite. 
The  latter  seems  preferable,  though  not  cer- 
tain. And  shame  them  that  have  not — 
better,  put  to  shame.  Alford  contends  that 
the  object  to  be  supplied  after  the  verb  '  have' 
here  is  the  'houses'  of  the  first  part  of  the 
verse.  But  the  word  may  just  as  well,  accord- 
ing to  usage,  be  left  indefinite,  denoting  in  a 
general  sense,  the  poor.  (See  Winer,  594.) 
And  this  is  surely  the  better  sense  here;  for 
their  action  would  certainly  put  to  shame 
those  without  food,  rather  than  those  without 
houses.  (Cf.  Matt.  13:  12;  25:  29,  and  par- 
allel passages  in  Mark  and  Luke.)  The. put- 
ting to  shame  would  be  by  calling  attention 
to  their  poverty.  Shall  I  praise  you  in 
this?  I  praise  you  not.  It  brings  out  the 
emphasis  properly  placed  on  this,  as  distin- 
guished from  other  things  in  which  he  does 
praise  them  to  join  'in  this'  with  the  last 
statement — viz.,  'in  this  I  praise  you  not.' 
After  bringing  out  the  character  of  their  con- 
duct, he  makes  his  appeal  to  them  in  these 
questions,  whether  he  shall  praise  them  for 
such  behaviour. 

23.  For  I  have  received  of  the  Lord — 
should  be,  For  I  received  from  the  Lord.  The 
pronoun  is  emphatic,  contrasting  what  he 
has  received  with  their  practice.  The  state- 
ment is  introduced  here,  in  order  to  show  the 
errors  and  faults  in  their  celebration  of  the 
Supper.  The  preposition  used  here  does  not 
confine  us  to  the  view  that  the  apostle  received 
this  account  directly  from  the  Lord.  As  far 
as  that  is  concerned,  it  may  have  been  also 
indirectly  through  some  other  medium.  The 
question,  which  is  in  itself  the  more  probable 
view,  is  difficult  to  decide.  On  the  one  hand, 
considering  the  emphasis  that  the  apostle 
places  on  the  fact  that  he  received  the  gospel 
from  the  Lord,  we  should  have  expected  him, 
if  this  had  been  received  directly  from  him,  to 
use  the  preposition  that  would  leave  that  unam- 
biguous. And  it  is  argued  from  this — e.  g..  by 
Meyer,  that  he  represents  this  statement  as 


coming  originally  from  the  Lord  through 
some  one  else.  At  the  same  time,  in  view  of 
the  fact  that  this  account  is  certainly  an  im- 
portant part  of  the  gospel,  which  he  states  so 
positively  came  from  the  Lord  himself,  it  is 
admitted  by  some  who  hold  this  view,  that 
the  communication  probably  did  not  come 
through  any  human  medium,  but  through  an 
angel  or  the  Holy  Spirit.  It  is  also  to  be 
borne  in  mind,  that  this  is  not  a  part  of  the 
teaching  of  Christ,  but  of  his  life,  and  some- 
thing, therefore,  the  communication  of  which 
through  the  ordinary  human  channels  would 
not  be  said  to  come  from  the  Lord,  as  teach- 
ings so  communicated  might.  Moreover,  the 
communication  of  truth  does  not  seem  to  be 
entrusted  to  angels,  but  to  the  Spirit,  after 
Pentecost,  at  least.  We  seem  to.be  shut  up, 
therefore,  to  the  choice  between  Jesus  and  the 
Spirit.  And  these  two  are  so  identified  in  the 
New  Testament  after  the  resurrection  of 
Christ,  that  there  would  seem  to  be  no  diffi- 
culty in  making  the  account  in  Gal.  1 :  11  seq 
refer  to  the  Spirit,  and  in  putting  this,  there- 
fore, on  the  same  level  as  that  communication. 
For  instances  of  the  use  of  this  preposition  to 
denote  direct  communication,  see  Mark  15: 
45;  Col.  1:  7;  1  John  1:  5,  etc.  We  have 
here  probably  the  oldest  account  of  the  Insti- 
tution of  the  Supper.  Its  resemblance  to  the 
account  in  Luke  is  to  be  noted  in  view  of  the 
tradition  connecting  Luke's  Gospel  with  the 
apostle,  whose  companion  he  was.  That  the 
Lord  Jesus.  The  repetition  of  the  name  in 
such  immediate  connection  with  the  mention 
of  'the  Lord'  in  the  first  part  of  the  verse 
gives  force  and  dignity  to  the  account,  which 
he  evidently  wishes  to  invest  with  all  the 
solemnity  possible,  in  order  to  rebuke  the 
levity  of  the  Corinthians.  The  same  nipht 
in  which  he  was  betrayed— should  be,  In 
the  night  in  which  he  was  bring  delivered  up. 
The  verb  used  does  not  express  the  treachery 
of  the  act,  but  denotes  it  simply  as  an  act  of 
delivering  him  up  to  the  authorities.  The 
mention  of  the  time,  connecting  the  original 
institution  with  the  tragical  betrayal,  has  the 


100 


I.  CORINTHIANS. 


[Ch.  XL 


25  After  the  same  manner  also  he  took  the  cup,  when 
he  had  supped,  saving,  This  cup  is  the  new  testament 
in  my  Mood :  this  do  ye,  as  oft  as  ye  drink  it,  in  remem- 
brance of  me.  . 

26  For  as  often  as  ye  eat  this  bread,  and  drink  this 
cup,  ye  do  shew  the  Lord's  death  till  he  come. 

27  Wherefore  whosoever  shall  eat  this  bread,  and 
drink  this  cup  of  the  Lord,  unworthily,  shall  be  guilty 
of  the  body  and  blood  of  the  Lord. 


25  membrance  of  me.  In  like  manner  also  the  cup, 
after  supper,  saying,  This  cup  is  the  new  covenant 
in  my  blood :  this  do,  as  oft  as  ye  drink  it,  in  reniem- 

26  brauce  of  me.  For  as  often  as  ye  eat  this  bread,  and 
drink  the  cup,  ye  proclaim  the  Lord's  death  till  he 

27  come.  Wherefore  whosoever  shall  eat  the  bread  or 
drink  the  cup  of  the  Lord  in  an  unworthy  manner, 
shall  be  guilty  of  the  body  and  the  blood  of  the 


same  effect  of  solemnity.  And  Avhen  he  had 
given  thanks.  This  is  one  of  the  points  of 
resemblance  to  Luke's  account.  While  Matt, 
and  Mark  use  the  word  '  bless'  in  this  prayer, 
Luke  uses  this  same  word  for  '  giving  thanks.' 
(See  Matt.  26:  26-29;  Mark  14:  22-25;  Luke 
22:  19,  20.)  Take,  eat— these  words  are  to  be 
omitted.  (See  Crit.  Notes.)  They  are  omitted 
also  in  Luke,  but  found  in  Matt.  Mark  says 
simply  take.'  Which  is  broken  for  you— 
should  be,  which  is  for  you.  Luke  says,  which 
is  given  for  you.  Matt,  and  Mark  omit  it 
altogether,  saying  simply,  'this  is  my  body.' 
This  do  in  remembrance  of  me— better, 
for  my  remembrance— i.  e.,  in  order  to  bring 
me  to  mind.  These  words  are  found  in  Luke, 
but  not  in  Matt,  and  Mark. 

25.  When  he  had  supped— should  be 
simply,  after  supper.  There  is  no  pronoun 
in  the  original,  and  if  any  is  to  be  supplied, 
it  should  be  they.  Luke  introduces  this  in 
the  same  words.  Matt,  and  Mark  say  simply 
'having  taken  the  cup.'  This  cup  after  sup- 
per was  the  parting  cup  of  the  meal.  This 
cup  is  the  new  testament  in  my  blood- 
should  be,  the  new  covenant.  The  word  has 
the  meaning  'testament'  only  in  Heb.  9:  16 
seq.  Here  and  elsewhere  it  has  the  meaning 
'covenant.'  In  my  blood — the  covenant 
was  solemnly  instituted  in  blood.  Christ's 
sacrifice  is  that  by  which  the  covenant  was 
established.  (Cf.  Eom.  3:  25;  5:9;  Eph. 
1:  7;  2:  13;  Col.  1:  14,  20;  Heb.  9:  7,  12, 
13,  14,  15;  10:  22,  etc.)  On  the  difference  be- 
tween the  Old  Covenant  and  the  New,  see 
Heb.  8:  6-13.  There  is  no  need  of  noticing 
or  defending  here  the  use  of  the  Greek  copula. 
'This  is  the  new  covenant  in  my  blood,'  in 
the  sense  of  signifies,  represents.  (See  on 
10:  4.)  The  term  'new  covenant'  is  found 
only  here  and  in  Luke,  in  the  account  of  the 
Supper.  The  best  authorities  have  simply 
'the  covenant'  in  Matt,  and  Mark. 

26.  For,  etc. — confirms  the  preceding  state- 
ment that  these  things  are  to  be  done  for  a 
memorial  of  Christ.     This  cup— should  be, 


the  cup.  (See  Crit.  Notes.)  Ye  do  shew 
the  Lord's  death — should  be,  You  announce 
the  death  of  the  Lord.  In  our  version  the 
verb  is  graphic,  representing  the  pictorial, 
symbolic  character  of  the  act;  but  this  is  not 
justified  by  the  Greek  verb,  which  means 
simply  'to  announce,'  'to  proclaim.'  Meyer 
argues  from  the  absence  elsewhere  of  any 
figurative  use  of  this  word,  that  it  means  here 
to  announce  by  word  of  mouth—  i.  e.,  that 
they  told  the  story  as  an  accompaniment  of 
the  act.  But  the  symbolical  nature  of  the  act 
seems  necessary  to  the  argument,  and  the 
figurative  use  of  such  a  verb  is  sufficiently 
natural  not  to  need  exemplification  or  pre- 
vious use  to  account  for  it.  It  must  be  an 
argument  drawn  from  the  nature  of  the  act 
itself,  that  will  prove  that  in  the  doing  of  it 
they  are  bringing  the  Lord  to  remembrance. 
It  is  in  this  way  a  confirmation  in  the  words 
of  the  apostle  of  the  statement  of  the  Lord. 
Till  he  come.  This  looking  forward  in  the 
rite  to  the  coming  of  the  Lord,  its  prophetical 
significance,  increases  the  solemnity  with 
which  the  apostle  seeks  to  invest  it. 

27.  Wherefore,  whosoever  shall  eat 
this  bread,  and  drink  this  cup  of  the 
Lord,  unworthily— should  be,  And  so,  [or, 
so  that. — A.  H.]  whoever  eats  the  bread,  or 
drinks  the  cup  of  the  Lord,  unworthily.  (See 
Crit.  Notes.)  'Unworthily.'  This  is  not  to 
be  understood  as  referring  to  the  unworthi- 
ness  of  the  person  himself  to  partake,  but  of 
the  unworthy  manner  of  partaking,  a  manner 
unsuited  to  the  nature  and  meaning  of  the 
rite.  What  the  apostle  has  in  his  mind  may 
be  seen  from  his  description  of  the  unworthy 
celebration  of  it  by  the  Corinthians  (ver.  20- 
22),  and  from  the  expression,  'not  discerning 
the  Lord's  body,'  that  he  uses  in  regard  to  it 
in  ver.  29.  Shall  be  guilty  of  the  body 
and  blood— should  be,  Will  be  guilty  of  the 
body  and  the  blood.  (See  Crit.  Notes.)  This 
expression  has  been  understood  as  meaning 
that  his  blood  would  be  on  their  heads,  that 
they  would  be  in  a  manner  guilty  of  crucify- 


Ch.  XI.] 


I.  CORINTHIANS. 


101 


28  But  let  a  man  examine  himself,  and  so  let  him  eat 
of  thai  bread,  and  drink  of  that  cup. 

29  For  he  that  eateth  aud  drinketh  unworthily,  eat- 
eth  and  drinketh  damnation  to  himself,  not  discerning 
the  Lord's  body. 

30  For  this  cause  many  are  weak  and  sickly  among 
you,  and  many  sleep. 

31  For  if  we  would  judge  ourselves,  we  should  not  he 
judged. 

32  But  when  we  are  judged,  we  are  chastened  of  the 
Lord,  that  we  should  not  be  condemned  with  the 
world. 


28  Lord.     But  let  a  man  prove  himself,  and  so  let  him 

2lJ  eat  of  the  bread  and  drink  of  the  cup.    For  he  that 

eateth  and  drinketh,  eateth  and  drinketh  judgment 

30  unto  himself,  if  he  l  discern  not  the  IxmIv.    For  this 
cause   many  among  you  are  weak   and  sickly,  and 

31  not  a  lew  sleep.    But  if  we  'discerned  ourselves  we 

32  should  not  be  judged.    But  'when  we  are  judged  «•< 
are  chastened  of  the  Lord,  that  we  may  not  be  cou- 


1  Gr.  discriminate 2  Gr.  discriminated 3  Or,  when  we  are  judged  of  the  Lord,  we  are  chastened. 


ing  the  Lord  afresh.  (Cf.  Heb.  6:6.)  But  the 
language  used  means  merely,  is  guilty  in  re- 
gard to  the  body  and  blood  of  the  Lord — guilty 
of  some  offence  against  it.  Their  sin,  what- 
ever it  is,  is  a  sin  against  that  sacred  body. 
Here,  what  is  meant  is  evidently  nothing 
more  than  dishonoring  it  as  symbolized  in  the 
elements  of  the  Supper. 

28.  But  let  a  man  examine  himself. 
This  is  the  manner  in  which  they  should  par- 
take, opposed  to  the  unworthy  manner  of  the 
preceding  verse.  The  word  'examine'  is  that 
for  testing  or  proving  anything.  This  testing, 
according  to  the  context,  is  not,  as  in  2  Cor. 
13:  5,  to  see  whether  the  person  is  in  the 
faith,  and  so  worthy  to  eat,  but  whether  he  is 
about  to  partake  of  the  elements  in  a  worthy 
manner,  in  a  right  spirit.  (See  on  ver.  27.) 
And  so — i.  e.,  after  this  self-examination. 
That  bread  and  that  cup — should  be,  the 
cup  and  the  bread. 

29.  For  he  that  eateth  and  drinketh 
unworthily.  The  last  word  is  to  be  omitted. 
(See  Crit.  Notes.)  The  modifier  of  the  verb 
is  found  in  the  participial  clause,  not  dis- 
cerning the  Lord's  body,  which  is  to  be 
taken  conditionally — viz.,  if  he  does  not  dis- 
cern. It  is  placed  last  for  the  sake  of  em- 
phasis. Eateth  and  drinketh  damnation 
to  himself.  'Damnation'  is  too  strong  a 
word,  and  is  out  of  place  here.  In  our  lan- 
guage, it  is  generally  confined  to  final  retri- 
bution, while  the  Greek  word  means  nothing 
more  than  condemnation;  and  the  context 
points  in  no  way  to  final  condemnation.  In- 
stead of  this,  ver.  30-32  describe  a  present 
judgment  for  the  very  purpose  of  avoiding 
the  final  retribution.  'Not  discerning  the 
Lord's  body.'  The  verb  means  to  know  by 
distinguishing  one  thing  from  another;  and 
here  to  know  the  body  of  the  Lord  symbol- 
ized in  these  elements,  making  the  proper 
distinction  between  this  and  ordinary  food. 
The  \yord  'Lord's'  is  to  be  omitted,  but,  of 


course,  it  is  understood.  (See  Crit.  Notes.) 
The  whole  verse  reads,  For  he  who  eats  and 
drinks,  eats  and  drinks  condemnation  to  him- 
self, not  discerning  (if  he  does  not  discern)  the 
body.  This  failure  to  recognize  practically 
the  symbolism  of  the  elements,  and  hence  the 
treatment  of  the  Supper  as  a  common  meal, 
is  just  That  the  apostle  has  pointed  out, 
(ver.  20-22),  as  the  fault  of  the  Corinthians,  and 
it  is  what  he  characterizes  as  an  unworthy 
eating  and  drinking,     (ver.  27.) 

30.  For  this  cause— viz.,  because  they 
have  incurred  condemnation  in  this  way. 
Many  are  weak  and  sickly,  and  many 
sleep.  These  expressions  refer,  probably,  to 
bodily  diseases  and  death,  not  to  spiritual 
infirmities;  first,  because  of  the  more  obvious 
meaning  of  the  words;  and  second,  because 
these  things  are  represented  as  a  chastening 
from  the  Lord.  (ver.  32.)  So  almost  all  the 
commentators. 

31  For— should  be,  but.  (See  Crit.  Notes.) 
If  we  would  judge  ourselves— should  be, 
if  we  judged  ourselves.  We  should  not  be 
judged— the  two  words  translated  'judge'  are 
different,  the  former  meaning  simply  to  judge, 
without  indicating  the  result;  and  the  latter 
having  also  the  meaning  to  condemn,  in  cases 
in  which  the  context  demands  that  sense. 
This  is  the  meaning  here,  not  that  they  would 

not  be  judged  by  God,  which  no  oi scapes, 

but  that  they  would  not  be  condemned.  It  is 
the  verb  from  which  comes  the  noun  'con- 
demnation' in  verse  29.  Self-examination 
and  knowledge,  such  as  is  enjoined  in  verse 
28,  by  leading  to  more  intelligent  and  Chris- 
tian conduct,  would  save  a  man  from  the  un- 
favorable judgment  of  God. 

32.  But  when  we  are  judged,  we  are 
chastened  of  the  Lord.  The  tir~t  clause  is 
participial,  and  is  better  so  translated— viz., 
but  being  judged.  The  word  'judged'  is  to  be 
taken  in  the  same  sense  as  in  the  last  clause  of 
the    preceding  verse.     '  We   are    chastened.' 


102 


I.  CORINTHIANS. 


[Ch.  XI. 


33  Wherefore,  my  brethren,  when  ye  come  together 
to  eat,  tarrv  one  for  another. 

34  And  if  any  man  hunger,  let  him  eat  at  home;  that 
ye  come  not  together  unto  condemnation.  And  the 
rest  will  I  set  in  order  when  I  come. 


This  verb  is  better  rendered  '  chastised.'  The 
chastisement  is  by  the  infliction  of  such  evils 
as  are  mentioned  in  verse  30.  That  we 
should  not  be  condemned  with  the  world 
— better,  that  we  may  not  be  condemned.  The 
words  'with  the  world'  are  emphatic,  laying 
stress  upon  the  final  condemnation  passed 
upon  the  evil  world.  The  object  of  this  present 
chastisement  with  temporal  evils,  is  to  keep 
God's  people  from  sharing  the  final  condem- 
nation of  the  evil  world. 

33.  Wherefore — should  be,  and  so.  When 
ye  come  together  to  eat.  The  eating  re- 
ferred to  is  of  course  the  Lord's  Supper,  which 
has  been  the  subject  of  discourse.  Tarry  one 
for  another.  By  their  indecent  haste,  each 
eating  his  own  meal  without  waiting  for  the 
rest,  they  had  turned  the  Supper  from  its 
memorial  purposes  into  an  ordinary  and  insig- 
nificant meal,  a  mere  eating  and  drinking. 
(ver.20seq.)  This  injunction,  therefore,  to  wait 
for  one  another,  is  the  proper  close  of  his  argu- 
ment. 

34.  And  if  any  man  hunger — should  be, 
If  any  man  is  hungry.  (See  Crit.  Notes.) 
Let  him  eat  at  home — the  Lord's  Supper 
being  for  another  purpose  than  to  satisfy  hun- 
ger; and  their  houses,  and  not  the  assembly 
of  the  church,  being  the  proper  place  for  mere 
eating.  (See  verse  22.)  That  ye  come  not 
together  unto  condemnation— better,  in 
order  that  you  may  not  come  together  for  con- 
demnation— i.  e.,  in  such  a  way  as  to  secure  the 
condemnation,  mentioned  in  verses  27-32,  of 
those  who  desecrate  the  Lord's  Supper  by 
treating  it  as  an  ordinary  meal.  And  the 
rest — viz.,  other  things  relating  to  the  observ- 
ance of  the  Supper.  Will  I  set  in  order— 
i.  e.,  give  orders  about.  When  I  come — 
should  be,  whenever  I  come.  The  Greek 
leaves  the  expression  of  time  indefinite. 

CRITICAL  NOTES. — CHAPTER  XI. 

2.  Brethren  is  found  in  DEFG,  etc.  it.  vulg 
syrutr,  etc.  It  is  omitted  in  KABC,  sah  cop, 
etc. 


33  demned  with  the  world.  Wherefore,  my  brethren, 
when  ye  come  together  to  eat,  wait  one  for  another. 

34  If  any  man  is  hungry,  let  him  eat  at  home;  that 
your  coming  together  be  not  unto  judgment.  And 
the  rest  will  I  set  in  order  whensoever  I  come. 


11.  The  order  of  the  clauses  in  our  version 
is  found  in  Db  KL,  etc.  vulg  syratr.  The 
reverse  order  is  to  be  received,  on  the  au- 
thority of  XABCD*aDdc,  etc.  it.  sah  cop. 

17.  The  reading  in  our  version  is  sustained 
by  Tischendorf,  on  the  authority  of  XC3DC 
EFG,  etc.  dog  cop,  etc.  The  reading,  I 
command,  not  praising,  is  sustained  by  L.  Tr. 
on  the  authority  of  AC*  f  vulg  syrutr.  The 
former  reading  seems,  on  the  whole,  inter- 
nally probable. 

18.  In  the  church  is  the  reading  of  only  a 
few  cursives.  Everything  else  omits  the  arti- 
cle. 

24.  The  words,  Take,  eat,  are  found  in 
C3  KLP,  etc. ;  three  MSS.  of  the  vulg 
syrutr,  etc.  They  are  omitted  in  XABOD, 
etc.  it  two  MSS.  of  vulg  sah  cop,  etc.  Bro- 
ken is  found  in  N°  C3  Db  "»d  c  EP,  etc.  it 
syrutr,  etc.  ;  given  is  found  in  f  vulg  ;  another 
word  for  broken  is  found  in  D*  sah  cop ; 
which  is  for  you  simply  is  found  in  N*  ABC*, 
etc. 

26.  This  cup  is  the  reading  in  Xc  C3  Dband  c 
EK,  etc.  one  MSS.  of  the  vulg  syrutr  cop, 
etc.  ;  the  cup  is  found  in  N*  ABC*  D*  FG  it 
vulg  sah. 

27.  This  bread  is  the  reading  of  KLP,  etc. 
cop. ;  the  bread  is  found  in  XABCD,  etc.  it 
vulg  sah  syrutr,  etc.  And  blood  is  the  reading 
of  only  a  few  cursives.  The  article  is  to  be 
inserted. 

29.  Unworthily  is  found  in  Nc  Cc  DEFG, 
etc.  it  vulg  syrutr  cop,  etc. ;  it  is  omitted  in 
K*  ABC*  sah.  Of  the  Lord  is  found  in  Nc  Cc 
DEFG,  etc.,  two  MSS.  of  the  vulg  and  in 
the  second  hand  in  three  others,  syrutr  cop 
etc. ;  it  is  omitted  in  Xs  ABC*,  three  MSS.  of 
vulg  first  hand,  sah. 

31.  For  is  the  reading  in  N°  DK.  etc.  syrutr, 
sah  cop,  etc. ;  but  is  found  in  X*  ACDE,  etc. 
it  vulg  etc. 

34.  And,  at  the  beginning  of  the  verse,  is 
found  in  K°Db  »nd  °,  EK,  etc.  ;  one  MSS.  of 
vulg  syrutr,  etc.  ;  it  is  omitted  in  N*  ABCD* 
FG  it  vulg  sah  cop. 


Ch.  XII.] 


I.  CORINTHIANS. 


103 


CHAPTEE  XII. 


TVJOW  concerning  spiritual  gifts,  brethren,  I  would  not 
i.i     have  you  ignorant. 

2  Ye  know  that  ye  were  Gentiles,  carried  away  unto 
these  dumb  idols,  even  as  ye  were  led. 

3  \\  herefore  I  give  you  to  understand,  that  no  uian 
speaking  by  the  Spirit  oi  God  ealleth  Jesus  accursed: 
and  that  no  man  can  say  that  Jesus  is  the  Lord,  but  by 
the  Holy  Ghost. 


1  Now  concerning  spiritual  giftt,  brethren,  1  would 
•J  not  have  you  Ignorant.  3fe  know  that  when  ye  were 
Gentiles  ye  were  led  away  urn.,  those  dumb  idols, 
3  howsoever  ye  might  l>e  led.  Wherefore  l  give  you 
to  understand,  that  no  man  speaking  In  the  Spirit 
of  God  wait li,  Jesus  is  anathema;  and  no  man  can 
say,  Jesus  is  Lord,  but  in  the  Holy  Spirit. 


ANALYSIS. 

General  subject,  the  charismata,  or  gifts  of 
the  Spirit.  1,  2.  Introductory  statement. 
3.  Mark  of  the  possession  of  the  Spirit  shown 
to  be  the  acknowledgment  of  Jesus  as  Lord. 
4-6.  Law  of  the  manifestations  of  the  Spirit, 
unity  in  diversity.  7.  Object  of  the  charis- 
mata, the  profit  of  the  church.  8-11.  Enu- 
meration of  different  charismata,  all  of  them 
being  declared  to  be  the  work  of  the  one 
Spirit,  distributing  them  according  to  his  will. 
12-26.  Analogy  of  the  human  body,  involv- 
ing the  following  points:  The  body  is  not  one 
member,  but  many,  and  the  many  members 
only  one  body  ;  no  member  can  count  itself 
out  because  it  is  not  some  other;  nor,  on  the 
other  hand,  can  any  member  declare  its  inde- 
pendence of  another;  there  is  a  law  of  com- 
pensations in  the  body,  by  which  a  defect  in 
any  member  is  offset  by  a  corresponding  ad- 
vantage; and  finally,  there  is  a  law  of  sympa- 
thy among  the  members,  by  which  the  joys  of 
each,  and  its  pains,  are  felt  by  all,  and  by  each 
of,  the  rest.  27-30.  Application  of  these 
principles  to  the  one  church,  and  its  many 
members  and  gifts.  31.  Charge  to  the  Cor- 
inthians to  seek  the  greatest  gifts,  and  declara- 
tion that  there  is  a  better  way  than  even  that. 


Ch.  12:  1.  Now  concerning  spiritual 
gifts.  The  apostle  begins  here,  probably, 
the  discussion  of  another  of  the  questions 
submitted  by  the  church  to  him,  to  which 
reference  has  been  made  in  ch.  7:  1.  This 
question  is  evidently  in  regard  to  the  relative 
value  and  importance  of  the  spiritual  gifts 
enjoyed  by  the  early  church,  and  especially 
of  prophecy  and  speaking  with  tongues. 
'Spiritual' — this  word  is  used  in  the  New 
Testament  of  things  belonging  to  both  the 
human  spirit  and  the  divine.  In  this  dis- 
cussion it  denotes  the  latter,  gifts  bestowed  by 
the  Holy  Spirit.  (See  ver.  3-11,  etc.)  I 
would  not  have  you  ignorant — better,  I  do 
not  wish  you  to  be  ignorant.     This  expression 


is  one  of  the  outward  marks  of  the  apostle's 
style. 

2.  Ye   know  that   ye   were   Centilcs— 

should  be,  Ye  know  that  when  ye  were  Gen- 
tiles. (See  Crit.  Notes.)  This  is  a  strongly 
attested  reading,  and  has  in  its  favor  that  the 
word  '  when  '  might  easily  be  omitted  in  order 
to  avoid  the  difficulty  caused  by  it.  Of  course, 
this  leaves  the  sentence  incomplete,  without 
any  principal  verb.  But  this  is  not  unusual 
in  Greek,  when  the  structure  is  interrupted  in 
any  way,  as  it  is  here  by  the  clause  'as  ye 
were  led,'  coming  before  the  participle.  Car- 
ried away  unto  these  dumb  idols— should 
be  simply,  the  dumb  idols.  The  epithet 
'dumb'  contrasts  the  idols  with  the  God 
whom  they  worship  now,  who  confers  among 
other  things  the  gift  of  wonderful  speech. 
Even  as  ye  were  led— should  be,  in  whatso- 
ever way  ye  were  led.  The  Greek  adverb  is 
indefinite.  The  apostle  emphasizes  thus  their 
dumb  submission  to  dumb  idols,  an  unreason- 
ing subjection  to  unprofitable  gods.  The 
object  of  the  verse,  as  shown  by  the  '  where- 
fore,' which  begins  ver.  3,  is  to  give  the  reason 
for  his  anxiety  to  enlighten  their  ignorance  in 
regard  to  the  nature  of  the  things  of  the 
Spirit.  The  connection  of  thought  is  as  fol- 
lows :  I  do  not  wish  you  to  be  ignorant  of  //use 
phenomena,  as  you  would  be  without  this 
information,  considering  your  former  state  as 
heathen,  having  no  opportunity  to  know  about 
such  matters. 

3.  Wherefore — viz.,  because  of  your  igno- 
rance arising  from  this  former  state  as  heathen. 
I  give  you  to  understand,  is  a  clumsy  trans- 
lation of  the  Greek,  which  means,  /  make 
known  to  you.  That  no  man  speaking  by 
(rather,  in)  the  Spirit.  The  idea  of  inward 
connection  with  the  Spirit  is  expressed,  not 
that  of  mere  instrumentality.  Winer  Bays 
(p.  390)  that  "the  element  in  which  the  speaker 
lives  is  denoted."  Cnllcth  Jesus  accursed 
— should  be,  says  Jesus  is  accursed.  'Jesus' 
is  not  the  object  of  the  preceding  verb,  but  the 


101 


I.  CORINTHIANS. 


Ch.  XII. 


4  Now  there  are  diversities  of  gifts,  but  the  same 
Spirit. 

5  And  there  are  differences  of  administrations,  but 
the  same  Lord. 

6  And  there  are  diversities  of  operations,  but  it  is  the 
same  God  which  worketh  all  in  all. 

7  But  the  manifestation  of  the  Spirit  is  given  to 
every  man  to  profit  withal. 


4  Now  there  are  diversities  of  gifts,  but  the  same 

5  Spirit.    And  there  are  diversities  of  ministrations, 

6  and  the  same  Lord.     And  there  are  diversities  of 
workings,    but    the    same    God,    who    worketh    all 

7  things  in  all.    But  to  each  one  is  given  the  maui- 


subject  of  a  separate  clause.    (See  Crit.  Notes. ) 
The  translation   '  accursed  be  Jesus,'  which  is 
sometimes  given,  does  not  keep  up  the  parallel 
with  the  following  saying,    'Jesus  is  Lord,v 
which  the  Greek  seems  to  demand.    And  that 
no  man  can  say  that  Jesus  is  the  Lord, 
but  by  the  Holy  Ghost — should  be,  and  no 
one  can  say,  Jesus  is  Lord,  except  in  the  Holy 
Spirit.     (See  Crit.  Notes.)     The  indirect  quo- 
tation, 'that  Jesus  is  Lord,'  is  not  in  accord- 
ance with  the  best  supported   reading.     He 
necessarily   uses   the   proper    personal    name 
here,  Jesus,  instead  of  the  official  designation, 
Christ,  as  the  latter  would  preclude  cursing. 
If  admitted   to  be  the  Christ,    or  the   Mes- 
siah,  he  would  not  be  made  the  subject  of 
cursing.     The  word  'accursed'  means,  liter- 
ally, an  accursed  thing.     The  apostle  begins 
the  discussion  of  the  gifts  of  the  Spirit  in  this  j 
verse,   by  giving  the   positive  and  negative 
signs  that  one  has  the  Spirit.     The  test  applied  j 
is  the  true  spiritual  apprehension  of  Jesus,  I 
not,  we  may  suppose,  as  a  mere  statement  by  j 
itself,  but  as  a  principle  pervading  the  person's 
entire  statement  of  truth. 

4.  Now  there  are  diversities — should  be, 
But  there  are — contrasting  these  differences  in 
the  gifts  of  the  Spirit  with  the  one  essential  j 
sign   in   the  preceding  verse.      'Diversities.'  i 
This  is  the  same  word  as  that  translated  differ-  j 
ences  in  ver.  5,  and  'diversities'  again  in  ver.  j 
6;  and  the  same  word  reappears  in  its  verbal 
form  in  ver.  11,  where  it  is  translated  '  divid-  | 
ing.'     In  order  to  preserve  the  effect  of  this 
probably  intentional  repetition,  it  is  better  to 
translate  divisions  in  ver.  4-6,  and  dividing, 
ver.  11.     It  is  the  fact  of  divisions  of  the  gifts  j 
that  is   expressed,  and  the   'differences'   are 
implied.     But  the  same  Spirit.     The  rela- 
tion of  the   Spirit  to   these  gifts  is  different 
from   that  of  the    Lord,  (ver.  5),  and  of  God, 
(ver. 6).     The  gifts  belong  more  immediately  to 
him;  and  while  having  their  source  ultimately 
in  the  grace  of  God,  and  procured  through  the 
work  of  Christ,  they  are  wrought  in  the  Chris- 
tian immediately  by  the  Spirit.     He  is  men- 
tioned first,  therefore,  and  then  the  Lord,  and 


then  God,  as  the  ultimate  source.  Gifts. 
This  word,  in  the  Greek,  has  for  its  root,  the 
word  for  grace  or  favor,  (see  on  1 :  3),  and 
means  a  manifestation"  of  grace.  It  denotes 
here  a  gracious  gift  of  God,  an  extraordinary 
favor  conferred  through  the  working  of  the 
Spirit.  It  is  used  almost  exclusively  in  this 
Epistle  of  these  miraculous  gifts,  but  in  Rom. 
5:  15;  6:  23,  etc.,  it  is  applied  more  generally 
to  the  gifts  of  God.  The  Greek  word  has 
passed  over  into  theological  language  as  a 
technical  term  for  these  miraculous  gifts  of 
the  Spirit,  charisma,  plural  charismata. 

5.  And  there  are  differences  of  admin- 
istrations— should  be,  divisions  of  services. 
The  word  translated  'administrations'  does 
not  denote  the  officers  of  the  church,  but  the 
services  performed  by  persons  endowed  with 
the  charismata,  or  gifts  of  the  Spirit.  But 
the  same  Lord — should  be,  and  the  same 
Lord.  The  two  facts  are  co-ordinate,  not  con- 
trasted. The  words  'services'  and  'Lord,' 
employed  here,  indicate  the  relation  in  which 
Christ  stands  to  these  gifts.  They  are  all, 
however  various,  to  be  employed  in  the  ser- 
vice of  him,  the  one  Lord. 

6.  And  there  are  diversities  of  opera- 
tions —  should  be,  divisions  of  workings. 
The  noun  is  derived  from  the  verb  translated 
'worketh'  in  the  next  clause;  and  the  rela- 
tion of  the  two  statements  to  each  other  is 
preserved  only  by  using  the  same  word  'work,' 
in  both.  But  it  is  the  same  God.  'It  is' 
is  to  be  omitted.  (See  Crit.  Notes.)  Which 
worketh  all — should  be,  them  all — viz.,  all 
these  workings  of  the  Spirit.  Of  course,  as 
we  have  seen  in  ver.  4,  it  is  only  indirect^' 
that  God  works  these  things — the  agent  that  he 
employs  being  the  Spirit.  The  doctrine  in 
the  paragraph  is,  therefore,  the  unity  in  di- 
versity of  these  gifts  of  the  Spirit.  It  is  intro- 
duced, probably,  in  order  that  the  Corinthians 
may  not  forget,  in  their  differences  about  the 
relative  value  of  these  gifts,  that  they  all  come 
from  the  one  Spirit. 

7.  But  the  manifestation,  etc.  This 
verse  is  better  translated — But  to  each  one  is 


Ch.  XIL] 


I.  CORINTHIANS. 


105 


8  For  to  one  is  given  by  the  Spirit  the  word  of 
wisdom ;  to  another  the  word  of  knowledge  by  the  same 
Spirit ; 

9  To  another  faith  by  the  same  Spirit ;  to  another  the 
gifts  of  healing  by  the  same  Spirit; 

10  To  another  the  working  of  miracles;  to  another 
prophecy;  to  another  discerning  of  spirits;  to  another 
divers  kinds  of  tongues  ;  to  another  the  interpretation 
of  tongues: 


8  Testation  of  the  Spirit  to  profit  withal.  For  to  one 
is  given  through  the  Spirit  the  word  of  wisdom: 
and  to  another  the  word  of  knowledge,  according  lo 

9  the  same  Spirit ;  to  another  faith, in  the  sam.-  Spirit ; 
and  to  another  gilts  of  healing,  in  the  one  Spirit; 

10  and  to  another  workings  of  'miracles;  and  to  an- 
other prophecy;  and  to  another  discernings  of 
spirits;  to  another  diverts  kinds  of  tongues;  and  to 


1  Gr.  powers. 


given  the  manifesting  of  the  Spirit  for  that 
which  is  profitable.  'The  manifesting  of  the 
Spirit.'  There  is  a  question  whether  this  de- 
notes the  way  in  which  the  Spirit  manifests 
himself,  or  in  which  the  individual  manifests 
him,  makes  him  known.  Probably  the  latter 
is  to  be  preferred,  as  being  a  more  natural  ex- 
planation of  the  construction.  In  this  verse 
the  apostle  passes  over  to  a  consideration  of 
the  object  for  which  the  various  gifts  of  the 
Spirit  are  bestowed — viz.,  the  profit  of  the 
church.  And  in  this  way,  he  probably  means 
to  show  the  unfitness  of  selfish  disputes  about 
the  personal  distinction  involved  in  the  possess- 
ion of  the  different  charismata. 

8.  For,  etc.  This  is  the  confirmation  of 
the  preceding  statement  that  the  gifts  of  the 
Spirit  are  for  the  profit  of  the  church.  The 
confirmation  consists  in  the  nature  of  the  gifts, 
all  of  them  being  intended  for  use  in  the  service 
of  others.  By  the  Spirit — should  be,  through 
the  Spirit — who  is  pointed  out  thus  as  the  im- 
mediate agent  in  these  spiritual  manifestations, 
through  whom  God  acts.  The  word  of  wis- 
dom .  .  .  the  word  of  knowledge — should 
be,  aword — '  word'  being  used  herein  the  sense 
of  utterance.  'Wisdom'  and  'knowledge'  are 
to  be  distinguished  from  each  other  very  much 
as  in  our  language,  wisdom  being  knowledge 
practically  applied  to  the  ends  of  life.  Grimm 
says,  when  knowledge  and  wisdom  are  joined, 
"the  former  seems  to  be  knowledge  viewed  by 
itself,  the  latter  intelligence  conspicuous  in 
action."  By  the  same  Spirit — should  be, 
according  to  the  same  Spirit — who  is  thus  in- 
dicated as  the  one  governing  these  manifesta- 
tions, giving  the  law  of  them.  The  fact,  that 
it  is  the  same  Spirit  in  all  these  manifestations, 
is  emphasized  throughout  the  paragraph,  in 
order  to  show  the  unity,  as  well  as  the  unself- 
ish purpose,  of  these  gifts. 

9.  To  another  faith,  by  the  same  Spirit 
— should  be.  And  to  a  different  one  faith,  in 
the  same    Spirit.      (See    Crit.    Notes.)     The 


word  translated  'another'  here,  and  in  con- 
nection with  the  gift  of  tongues,  ver.  10,  is 
different  from  the  word  used  in  the  other 
specifications.  It  means  not  only  other,  but 
different;  and  it  probably  indicates  in  these 
the  introduction  of  a  new  class  of  gifts.  The 
classification  is  not  rigorous;  the  different 
groups  running  into  each  other,  more  or  less. 
But  there  is  a  general  division  into  gifts  of 
intellect,  of  faith,  and  of  tongues.  'Faith' 
is  here  neither  saving  faith,  which  belongs  to 
all  Christians,  which  would  not  therefore  be 
designated  as  a  special  gift  to  some ;  nor  is 
it  simply  the  faith  by  which  miracles  are 
wrought,  as  there  are  other  things  besides 
miracles  mentioned  in  this  class;  but  it  is  a 
high  degree  of  faith  in  Christ,  by  which  men 
work  miracles,  and  prophesy,  and  judge 
spirits.  By  (in)  the  same  Spirit.  The 
Spirit  is  here  denoted  as  the  one  in  whom 
these  gifts  are  bestowed,  in  receiving  whom 
the  Christian  receives  the  gifts.  Winer  says, 
(p.  419)  that  the  preposition  through  "desig- 
nates the  Spirit  as  mediate  agent";  according 
to,  "as  disposer";  in,  "as  container."  To 
another  the  gifts  of  healing  by  the  same 
Spirit — should  be,  And  to  another  gifts  of 
healings  in  the  one  Spirit.  (See  Crit.  Notes.) 
'Healings' — the  word  is  plural,  to  denote  the 
different  kinds  of  cures. 

10.  To  another  the  working  of  mira- 
cles— should  be,  And  to  another  works  of 
miracles.  '  Miracles'  is  not  the  object  of  the 
verbal  noun  '  working,'  as  in  Common  Ver- 
sion, but  denotes  the  kind  of  works  or  effects 
given  to  them  to  produce.  The  word  means 
powers,  or  works  of  power,  and  it  is  the  gen- 
eral term  in  which  the  miraculous  cures  just 
mentioned  are  included;  as  if  Paul  had  said, 
gifts  of  healings,  and  other  works  of  miracles. 
To  another  prophecy.  On  this  word,  see 
on  11:  4;  and  on  the  distinction  between  this 
and  speaking  with  tongues,  see  on  ch.  14. 
Grimm  says:  "It  is  speech  showing  a  divine 


106 


I.  CORINTHIANS. 


[Ch.  XII. 


11  But  all  these  worketh  that  one  and  the  selfsame 
Spirit,  dividing  to  every  man  severally  as  he  will. 

12  For  as  the  body  is  one,  and  hath  many  members, 
and  all  the  members  of  that  one  body,  being  many,  are 
one  body  :  so  also  it  Christ. 

13  For  by  one  Spirit  are  we  all  baptized  into  one 
bodv,  whether  we  be  Jews  or  Gentiles,  whether  we  be 
bond  or  free;  and  have  been  all  made  to  drink  into  one 
Spirit. 


11  another  the  interpretation  of  tongues:  but  all  these 
worketh  the  one  and  the  same  Spirit,  dividing  to  each 

one  severally  even  as  he  will. 

12  For  as  the  body  is  one,  and  hath  many  members, 
and  all  the  members  of  the  body,  being  many,  are 

13  one  body  ;  so  also  is  Christ.  For  in  one  Spirit  were 
we  all  baptized  into  one  body,  whether  Jews  or 
Greeks,  whether  bond  or  free  ;  and  were  all  made  to 


inspiration,  and  announcing  the  decrees  of 
God."     To  another  discerning  of  spirits 

— should  be,  distinguishing  of  spirits.  The 
word  denotes  the  act  of  distinguishing  be- 
tween things  that  differ.  (Cf.  Heb.  5:  14.) 
Here  the  gift  denoted  is  not  the  detection  of 
the  presence  of  spirits,  or  of  the  Spirit,  but  the 
power  to  distinguish  between  different  kinds 
of  spirits,  and  to  determine  whether,  in  any 
case,  it  is  the  Spirit  of  God  by  which  a  man 
speaks,  or  only  his  human  spirit,  or  even  an 
evil  spirit.  (Cf.  1  John  4:  1-6.)  To  an- 
other divers  kinds  of  tongues— should  be, 
as  in  ver.  9,  to  a  different  one,  kinds  of  tongues. 
On  the  meaning  of  the  word  'tongues,'  see  on 
ch.  14,  where  the  apostle  enumerates  various 
marks  by  which  this  gift  may  be  distinguished. 
To  another  the  interpretation  of  tongues 
—should  be,  And  to  another,  interpretation  of 
tongues.  The  tongues,  according  to  the  de- 
scription in  ch.  14,  were  more  or  less  unintelli- 
gible, and  hence  there  was  an  interpreter 
needed,  who  was  sometimes  the  man  himself, 
sometimes  another. 

11.  But  all  these  worketh  that  one  and 
the  selfsame  Spirit— should  be,  the  one  and 
the  same  Spirit.  Contrasted  with  the  variety 
of  gifts,  we  have  here  again  their  unity  of 
origin,  and  at  the  same  time  the  fact  that  their 
distribution  is  a  thing  determined  by  the 
Spirit  himself.  And  both  considerations  indi- 
cate the  spirit  in  which  any  discussion  of  the 
relative  merits  of  the  gifts  is  to  be  conducted, 
and  especially,  that  no  gift  of  the  Spirit  given 
in  his  wise  pleasure  is  to  be  despised.  Meyer 
calls  attention  to  the  words,  as  he  will,  as 
proving  the  personality  of  the  Spirit. 

12.  With  this  verse  begins  a  confirmation 
of  the  preceding  statement  of  unity  in  variety 
in  the  gifts  bestowed  on  the  church,  from  a 
consideration  of  the  nature  of  Christ's  body 
as  presenting  a  similar  unity  in  diversity. 
The  apostle  compares  it  to  the  human  body, 
which  is  a  union  of  various  members.  As 
the  body  is  one— the  statement  of  unity; 
and  hath  many  members — the  statement  of 


diversity.  And  all  the  members  of  that 
one  body — should  be,  of  the  body.  (See  Crit. 
Notes.)  It  should  be  of  the  one  body,  instead 
of  'that  one  body,'  even  with  the  reading 
from  which  our  version  is  taken.  Being 
many,  are  one  body — the  statement  of  unity 
in  diversity.  The  participial  clause,  being 
many,  is  concessive,  though  they  are  many. 
So  also  is  Christ.  Evidently,  Paul  is  not 
here  speaking  of  Christ  in  his  own  person,  but 
as  representing  the  church,  which  is  his  body. 
(See  ver.  27.)  In  some  cases,  where  this  fig- 
ure is  employed  to  denote  the  relation  of 
Christ  to  his  members,  Christ  is  represented 
as  the  head,  and  in  others  as  the  personality, 
the  indwelling  and  governing  Spirit.  For  the 
former,  see  Eph.  4:  15,  16;  for  the  latter,  ch. 
6:  15-19.  There  is  nothing  here  to  indicate 
certainly  which  is  intended.  But  it  seems 
more  natural  for  the  apostle  to  use  Christ  and 
the  church  as  interchangeable  terms,  and  to 
represent  Christ  as  the  principle  of  unity 
among  the  various  members,  and  to  call  the 
church  the  body  of  Christ,  if  he  is  regarded 
as  the  personal  Spirit,  and  not  simply  as  the 
head  of  the  body. 

13.  For  by  one  Spirit— should  be,  in  one 
Spirit,  denoting  the  spiritual  element  in  which 
the  act  is  performed.  Baptism  is  not  merely 
an  outward  act  in  water;  it  has  a  spiritual 
side,  the  outward  rite  symbolizing  an  inward, 
spiritual  reality.  And  just  as  the  body  is 
baptized  in  water,  so  the  soul  is  baptized  in 
the  Spirit  of  God.  (Cf.  Luke  3:  16,  etc.) 
Are  we  all  baptized— should  be,  Were  we 
all  baptized  —  referring,  of  course,  to  the 
time  of  their  conversion.  Into  one  body — 
viz.,  the  mystical  body  of  Christ,  the  church. 
The  unity  of  the  Spirit  makes  the  unity  of  the 
body.  Whether  (we  be)  Jews  or  Gentiles, 
whether  (we  be)  bond  or  free.  These  out- 
ward distinctions,  which  separate  men  in 
other  relations,  are  not  allowed  to  interfere 
with  the  unity  of  the  body  of  Christ.  (Cf. 
Gal.  3:  28  seq. ;  Eph.  2:  14  seq.,  etc.)  And 
have    been   all   made   to  drink  into  one 


Ch.  XII.] 


I.  CORINTHIANS. 


107 


14  For  the  body  is  not  one  member,  but  many. 

15  If  the  foot  shall  say,  Because  I  am  not  the  hand, 
I  am  not  of  the  body  ;  is  it  therefore  not  of  the  body  ? 

1G  And  if  the  ear  shall  say,  Because  I  am  not  the 
eye,  I  am  not  of  the  body;  is  it  therefore  not  of  the 
body  1 

17  If  the  whole  body  were  an  eye,  where  were  the 
hearing?  If  the  whole  were  hearing,  where  were  the 
smelling? 

18  But  now  hath  God  set  the  members  every  one  of 
them  in  the  body,  as  it  hath  pleased  him. 

19  And  if  they  were  all  one  member,  where  were  the 
body  ? 

20  But  now  are  they  many  members,  yet  but  one  body. 


14  drink  of  one  Spirit.     For  the  bo.lv  is   n..t  one  mem- 
Id  ber,  but  many.    If  tbe  foot  shall  Vav,  Because  I  am 
not  the  hand,  1  am   not  of  the  bn.lv  ;"  it  is  not  ihcrc- 
16  fore  not  of  the  body.    Ami  if  the  ear  shall  say   Be- 
cause i  am  not  the  eye,  I  am  not  of  ih.i>.,.iv  ii  'is  not 
l.  therefore  not  of  the  body.   If  the  whole  body  were  Era 
eye,  where  were  the  hearing?  If  the  whole  were  hear- 
ts ing,  where  were  the  smelling f  But  now  hath  God  set 
the  members  each  <.i  them  in  the  body,  even  as   it 
i!)  pleased  him.   And  if  they  were  all  one  member,  where 
120  were  the  body  ?    But  now  there  are  many  members 


Spirit — should  be,  And  were  all  made  to 
drink  of  one  Spirit.  (See  Crit.  Notes.)  The 
tense  of  the  verb,  necessarily  denoting  the 
past,  and  naturally  a  definite  past,  makes  it 
probable  that  the  statement  refers  to  the  first 
reception  of  the  Spirit,  not  to  continued  nour- 
ishment by  him.  Probably,  too,  there  is  no 
allusion  to  the  Lord's  Supper,  which  is  not 
represented  anywhere  as  symbolizing  the  re- 
ception of  the  Spirit.  The  figure  is  justified 
by  the  familiar  designation  of  the  coining  of 
the  Spirit  as  an  outpouring.  (See  Acts  2:  17 
seq. ;  Tit.  3:6;  Acts  10:  45);  and  also  more 
directly  by  the  designation  of  the  Spirit  as 
living  water,  which  Christ  gives  to  be  drunk 
by  the  thirsty  soul.     (See  John  7:  37-39.) 

14.  For  the  body  is  not  one  member, 
but  many.  The  apostle,  having  given  the 
statement  of  the  union  of  all  Christians,  how- 
ever outwardly  diverse,  in  the  bod}'  of  Christ, 
now  begins  the  proof  of  his  representation 
that  in  this  the  Christian  body  resembles  the 
human  body,  which  is  employed  to  designate 
it  figuratively.  The  proof  consists  in  the  fact 
stated  here,  and  developed  in  the  following 
verses,  that  the  unity  of  the  body  does  not 
consist  in  its  being  one  member,  but  in  its 
unification  of  many  members.  The  argu- 
ment (see  above)  is  directed  against  those  who 
disparage  their  own  gifts,  or  despise  those  of 
others,  showing  from  the  analogy  of  the  mem- 
bers of  the  body,  that  all  the  gifts  and  endow- 
ments of  individuals  go  to  make  up  the  effi- 
ciency of  the  one  church,  and  are  necessary, 
each  to  the  other  and  to  the  whole. 

15.  If  the  foot  shall  say,  Because  I  am 
not  the  hand — better,  a  hand.  I  am  not  of 
the  body — on  the  principle  which  Paul  de- 
nies, that  the  body  is  one  member,  all  hand. 
Is  it  therefore  not  of  the  body?— should 
be,  It  is  not,  therefore,  not  of  the  body.  The 
idea  of  not  belonging  to  the  body  for  this  rea- 
son is  negatived.     (See  Winer,  498.)    'There- 


fore.' Meyer  says  that  the  apostle  means, 
because  the  foot  says  so.  But  evidently  it  is 
not  meant  to  deny  that  saying  this  will  de- 
stroy the  relation,  but  that  not  being  the  hand 
will  destroy  it. 

16.  Because  I  am  not  the  eye— should 
be,  an  eye.  Is  it,  therefore,  not  of  the 
body?— should  be,  It  is  not,  therefore,  not  of 
the  body.     (See  on  ver.  15.) 

IT.  If  all  the  body  were  an  eye,  where 
were  the  hearing?— shows  the  absurdity  of 
the  supposition  that  the  body  is  any  one  mem- 
ber from  the  necessity  of  all.  If  the  whole 
were  hearing.  This  word  is  used  several 
times  for  the  ears.  (See  Mark  7:  35;  2  Tim. 
4  :  3,  4 ;  Acts  17 :  20. )  Here,  its  use  instead  of 
ear,  gives  vividness  to  the  expression. 

18.  But  now.  This  adverb  is  not  temporal 
here,  but  logical,  equivalent  to  as  it  is.  Hath 
God  set— should  be,  God  set,  merely.  The 
emphasis  in  this  statement  is  principally,  it 
seems,  on  the  word  God,  and  in  connection 
with  this,  there  is  a  secondary  emphasis  on  the 
words  as  it  hath  pleased  him — or,  as  he 
wished.  This  fact,  that  God  placed  them  '  as 
he  wished'  precludes  change,  dissatisfaction, 
and  conceit.  Then  the  words  every  one 
(better,  each  one)  of  them,  are  added  to  em- 
phasize the  fact  that  none  of  them  are  to  be 
left  out  of  this  statement,  but  that  each  one 
for  itself  has  its  place  and  importance  in  the 
body.  The  application  of  all  these  statements 
to  the  matter  of  the  charismata  is  plain. 

19.  And  if  they  were  all  one  member — 
should  be,  But,  etc.,  contrasting  this  supposi- 
tion with  the  preceding  statement.  \\  here 
were  the  body  ?  The  body  beitis,'  a  union  of 
various  independent  members,  in  which  each 
one  has  its  place.  This  is  simply  the  argu- 
ment of  ver.  17,  applied  to  the  whole  body, 
instead  of  to  one  of  the  members. 

20.  But  now.  Used  here  as  in  ver.  18,  in 
the  sense  of  as  it  is.    Are  they — should  be, 


108 


I.  CORINTHIANS. 


[Ch.  XII. 


21  And  the  eye  cannot  say  unto  the  hand,  I  have  no 
need  of  thee :  nor  again  the  head  to  the  feet,  I  have  no 
need  of  you. 

22  Nay,  much  more  those  members  of  the  body, 
which  seem  to  be  more  feeble,  are  necessary : 

23  And  those  members  of  the  body  which  we  think  to 
be  less  honourable,  upon  these  we  bestow  more  abundant 
honour;  and  our  uncomely  parts  have  more  abundant 
comeliness. 

24  For  our  comely  parts  have  no  need:  but  God  hath 
tempered  the  body  together,  having  given  more  abund- 
ant honour  to  that  part  which  lacked: 

25  That  there  should  be  no  schism  in  the  body  ;  but 
that  the  members  should  have  the  same  care  one  for 
another. 


21  but  one  body.  And  the  eye  cannot  say  to  the  hand,  I 
have  no  need  of  thee:  or  again  the  head  to  the  feet, 

22  I  have  no  need  of  you.  Nay,  much  rather,  those 
members  of  the  body  which  seem  to  be  more  feeble 

23  are  necessary:  and  those  parts  of  the  body,  which 
we  think  to  be  less  honourable,  upon  these  we  J  be- 
stow  more   abundant   honour;    and   our   uncomely 

24  parts  have  more  abundant  comeliness:  whereas  our 
comely  parts  have  no  need:  but  God  tempered  the 
body  together,  giving  more  abundant  honour  to  that 

25  part  which  lacked;  that  there  should  be  no  schism 
in  the  body ;  but  that  the  members  should  have  the 


1  Or,  put  on. 


probably,    are  there.     Yet  but  one   body. 

The  Greek  is  simply,  but  one  body.  The  num- 
ber and  variety  of  the  members  does  not  mar, 
but  make,  the  unity  of  the  body. 

21.  And  the  eye  cannot  say  unto  the 
hand,  I  have  no  need  of  thee  —  on  the 
principle  just  stated  of  the  mutual  dependence 
of  the  parts.  Not  only  is  each  member  neces- 
sary to  the  whole  body,  but  to  each  of  the 
other  members.  The  apostle  selects  here  the 
more  important  members,  such  as  the  eye,  and 
the  head,  in  order  to  give  force  to  his  state- 
ment. Not  even  these  can  boast  of  independ- 
ence. This  part  of  the  illustration,  which  is 
just  the  reverse  of  that  in  ver.  15,  16,  is  directed 
specially  against  those  who  tried  to  disparage 
the  gifts  of  their  weaker  brethren. 

22.  Nay  —  should  be,  But  —  much  more 
those  members  of  the  body  which  seem 
to  be  weaker — should  be,  the  members.  By 
the  weaker  members  Paul  probably  means 
such  delicate,  but  important,  parts  as  the  eye 
or  ear.  Notice  that  the  statement  here  made 
is  not  that  they  are  much  more  necessary,  but 
'much  more,'  or  rather,  are  they  necessary, 
instead  of  unnecessary,  as  is  implied  in  the 
preceding  verse. 

23.  And  those  members  of  the  body 
which  we  think  to  be  less  honorable — 
should  be,  And  what  we  think  to  be  less  honor- 
able parts  of  the  body.  Upon  these  we 
bestow,  etc. — or,  these  we  clothe  with — more 
abundant  honor.  The  meaning  is  that  the 
honor  which  seems  to  be  comparatively  want- 
ing to  the  parts  themselves  we  clothe  them 
with,  giving  them,  in  the  clothing  which  we 
put  on  them,  more  honor  than  we  do  to  the 
unclothed,  but  in  themselves  more  honorable 
parts.  The  parts  meant,  therefore,  are  the 
trunk  and  limbs.  And  our  uncomely  parts 
have  more  abundant  comeliness — should 
be,     unseemly    and    seemliness.       The   parts 


referred  to  that  are  in  themselves  unseemly 
and  immodest,  have  for  that  very  reason  more 
pains  bestowed  on  them  in  order  to  give  them 
seemliness.  The  idea  of  the  two  verses  is 
stated  in  ver.  24.  So  far,  the  apostle  says, 
from  one  member  being  able  to  say  to  another, 
'you  are  unnecessary,'  if  there  is  any  part 
that  seems  to  lack  something,  that  lack  is 
made  up,  either  by  some  excellence,  or  by 
some  remedy,  applied  by  man  directly  to  the 
defect  itself. 

24.  For  our  comely  parts  have  no  need 
— should  be,  But  our,  etc. — contrasting  this 
with  the  preceding  statement.  '  Our  comely ' 
—better,  our  seemly  parts  have  no  need.  They 
are  in  themselves  decent,  without  the  decency 
of  covering.  But  God  hath  tempered — 
should  be,  but  God  tempered.  The  verb  is 
used  in  a  sense  now  scarcely  recognizable, 
viz,,  to  mix  things  together  in  the  right  pro- 
portion ;  and  it  is  doubtful  if  this  idea  of  pro- 
portion belongs  to  the  Greek  word,  which 
means  simply  to  mix  together.  (See  Heb. 
4:  2.)  The  idea  of  proportion  comes  in  in 
the  participial  clause,  describing  the  way  in 
which  God  put  the  body  together.  Having 
given  more  abundant  honor  to  that  (part) 
which  lacked.  In  the  ways  mentioned 
above,  making  delicate  parts  necessary,  cloth- 
ing less  honorable,  and  covering  unseemly 
parts. 

25.  That  there  should  be  no  schism — 
better,  in  order  that  there  should  be  no  schism 
(possibly  schisms. )  (See  Crit.  Notes. )  These 
schisms  or  divisions  would  arise  from  one  part 
despising  another,  or  from  different  parts  ar- 
raying themselves  against  each  other,  as 
might  be  the  case,  if  it  were  not  for  this  law  of 
compensation.  But  that  the  members 
should  have  the  same  care,  one  for 
another — should  be,  may  have.  This  is  op- 
posed, of  course,  to  having  different  degrees 


Ch.  XII.] 


I.  CORINTHIANS. 


109 


26  And  whether  one  member  suffer,  all  the  members 
suffer  with  it ;  or  one'  member  be  honoured,  all  the 
members  rejoice  with  it. 

27  Now  ye  are  the  body  of  Christ,  and  members  in 
particular. 

28  And  God  hath  set  some  in  the  church,  first  apos- 
tles, secondarily  prophets,  thirdly  teachers,  after  (bat 
miracles,  then  gifts  of  healing,  helps,  governments, 
diversities  of  tongues. 

29  Are  all  apostles?  are  all  prophets?  are  all  teachers? 
are  all  workers  of  miracles? 


26  same  care  one  for  another.    And  whether  one  mem- 
ber suffereth,  all  the  members  sutler  with   II 
member  is ]  honoured,  all  the  membera  rejoice  with 

27  it.  Now  ye  are  the  body  of  Christ,  and  ^severally  mem- 

28  bers  thereof.  And  God  hath  sel  some  in  the  church, 
first  apostles,  secondly  prophets,  thirdly  teachers, 
then   'miracles,  then  gifts  of  healings,  help 

29  ernnients,  direri,  kinds  of  tongues.  Are  all  aposUesf 
are  all  prophets  ?  are  all  teachers  ?  are  all  u 


1  Or,  glorified 2  Or,  membera  each  in  his  part 3  Gr.  powert Or,  wise  eounteU. 


of  care  for  each  other,  or  caring  for  one  at  the 
expense  of  another.  This  law  of  compensa- 
tion, by  virtue  of  which  each  has  some  par- 
ticular excellence  or  advantage  to  offset  seem- 
ing disadvantages  in  other  directions,  the 
apostle,  of  course,  applies  to  the  various  gifts 
of  the  church. 

26.  And  whether  one  member  suffer. 
A  slight  change  in  the  Greek,  fairly  well  at- 
tested, makes  this  read,  And  if  in  anything  one 
member  suffers.  (See  Crit.  Notes.)  Or  one 
member  be  honored — should  be,  probably, 
or  a  member  be  honored.  (See  Crit.  Notes.) 
This  is  the  result  of  God's  adjustment  of  the 
body.  It  creates  mutual  sympathy  of  the 
several  parts,  so  that  the  suffering  and  the 
gladness  of  each  part  is  communicated  to  the 
rest.  And  this  again  is  true  objectively  of  the 
church;  no  member  can  suffer  without  detri- 
ment to  the  rest;  and  it  should  be  true  of  the 
feelings  of  its  members.  (Cf.  Rom.  12:  15; 
Gal.  6:  2.) 

27.  Now  ye  are  the  body  of  Christ,  and 
members  in  particular — better,  members 
severally,  or  individually.  The  first  clause  is 
a  statement  of  what  they  are  collectively,  the 
second  of  what  they  are  individually.  This 
applies  what  he  has  said  of  the  body  to  the 
church,  as  it  is  a  body. 

28.  And  God  hath  set — should  be,  set,  the 
simple  past  tense.  Some  in  the  church; 
first  apostles,  etc.  There  is  a  mingling  of 
two  constructions  here.  If  Paul  had  carried 
through  the  sentence,  as  he  began  it,  it  would 
read,  God  set  some  in  the  church  as  apostles, 
some  as  prophets,  etc.  But  this  is  interrupted 
so  as  to  give  the  order  in  which  the  different 
offices,  or  functions,  of  the  members  come. 
'  First  apostles.'  This  is  an  office  of  the  general 
church,  not  of  an  individual  church,  so  that 
it  is  the  former  that  is  here  meant.  These  are 
the  most  immediate  representatives  of  Christ, 
receiving  their  power  directly  from  him. 
Prophets.     (See  on  verse  10.)    This  gift,  evi- 


dently, the  apostle  placed  first  among  the  more 
general  gifts  of  the  church.  (See  on  ch.  14.) 
Thirdly,  teachers.  The  difference  between 
these  and  the  prophets  is  very  much 
the  same  as  that  between  preachers  and 
teachers  now,  with  the  same  opportunity  for 
the  two  to  run  into  each  other.  In  general, 
indeed,  there  are  no  fixed  lines  of  division 
between  the"se  functions  of  the  members,  and 
in  only  one  or  two  cases  do  they  belong  to 
official  position,  or  constitute  it.  After  that 
miracles— should  be,  probably,  then  miracu- 
lous powers.  It  is  the  word  translated  mira- 
cles generally,  but  its  proper  meaning  is  the 
power  rather  than  the  miracle  itself,  and  this 
meaning  is  better  suited  to  the  context.  The 
apostle  passes  over  here  from  classes  of  persons 
to  classes  of  endowments  or  officers.  Then 
gifts  of  healing.  On  the  difference  between 
these  and  the  miracles,  see  on  ver.  10.  Helps. 
This  would  describe  the  duties  of  the  deacons. 
But  both  words  are  quite  general,  and  would 
include  any  kind  of  service,  whether  official 
or  merely  private.  In  the  process  of  crystal- 
lization, those  duties  which  might  be  per- 
formed by  the  members  generally,  would 
tend  to  fall  into  the  hands  of  persons  officially 
set  apart  for  them.  Governments.  This 
would  describe  the  work  of  the  elders  of  the 
church,  directing  in  its  affairs.  The  word 
denotes  the  steering  of  a  vessel,  and  figura- 
tively, the  government  of  affairs.  This  was 
the  work  of  the  presbyters,  rather  than  teach- 
ing. Diversities  of  tongues —  should  be, 
kinds  of  tongues.  There  are  three  classes  of 
gifts  mentioned,  probably  in  their  proper  or- 
der of  rank:  first,  gifts  of  knowledge;  second, 
miraculous  gifts;  third,  gifts  of  tongues. 

29.  Are  all  apostles  ?  etc.  By  these  ques- 
tions, the  apostle  emphasizes  the  diversity 
of  gifts,  and  their  distribution,  showing  tho 
application  of  the  principle  stated  in  ver.  17- 
20.  Are  all  workers  of  miracles  f— should 
be,  Do  all  have  miraculous  powers  f 


110 


I.  CORINTHIANS. 


[Ch.  XII. 


30  Have  all  the  gifts  of  healing?  do  all  speak  with 
tongues?  do  all  interpret? 

31  But  covet  earnestly  the  hest  gifts:  and  yet  shew  I 
unto  you  a  more  excellent  way. 


30  i miracles?  have  all  gifts  of  healing?  do  all  speak 

31  with  tongues?  do  all  interpret?  But  desire  earnestly 
the  greater  gifts.  And  moreover  a  most  excellent 
way  shew  I  unto  you. 


31.   But— better,  now.     The  apostle  passes 
over  to  a  new  subject,  and  this  verse  belongs 
with  the  next  chapter,  in  which  this  subject  is 
discussed.     Covet  earnestly— should  be  sim- 
ply, desire  earnestly,  or  be  zealous  for.     The 
best  gifts— should  be,  the  greatest  gifts.   (See 
Crit.  Notes.)     This  change  admits  that  there 
are   differences   in    the  gifts,    some    of   them 
being  greater  and  more  desirable  than  others. 
This  is  not  inconsistent  with  what  the  apostle 
has  said  about  the  unity  of  their  origin  and 
purpose.     It  also   implies  that  the  choice  of 
gifts  may  be,  partly,  at  any  rate,  in  the  hands 
of  the  individual.    But  this  is  not  inconsistent 
with   the  statement  of  ver.  11,  that  they  are 
,  distributed  according  to  the  will  of  the  Spirit. 
For  it  is  not  said  that  this  is  an  arbitrary  will. 
Kather,    it   would    seem    that    the    gifts    are 
bestowed  according  to  the  peculiar  traits  and 
endowments  of  the  individual,  the  Spirit,  in 
some  cases,  at  any  rate,  simply  aiding  and 
supplementing  these  endowments,   as  in   the 
matter  of  teaching,  prophesying,  and  admin- 
istration.     This  would  indicate  the  way  in 
which  such  gifts  as  he  desires  may  be  obtained 
by  the  person.    Prayer  is  not  to  be  overlooked, 
but  the  person  may  also  fit  himself  for  one  gift 
rather  than  another.     And  yet  I  shew  unto 
you   a   more   excellent  way.    A  way  that 
excels  this  just  mentioned.    Paul  refers  to  the 
cultivation  of  the  spirit  of  love  (charity),  en- 
joined in  the  next  chapter.     This  he  considers 
better  than  even  the  pursuit  of  the  most  desir- 
able charismata,  for  the  reasons  mentioned  in 
that  chapter.     But  at  the  same  time,  he  does 
not  exclude  the  latter.     Both  pursuits  belong 
to  the  Christian   life,  and  may  be   followed 
together.     Yet,  as   it  is  evident  that  in  this 
matter  of  the  charismata  the  law  of  love  had 


been  in  part  at  least  overlooked,  and  rivalries 
and  jealousies  had  arisen,  Paul  shows  how 
this  law  is  more  important  than  even  the  best 
charismata. 

CRITICAL    NOTES.—  CHAPTER   XII. 

2.  When  you  were  Gentiles  is  the  reading  of 
NABCD  etc.  f  g  vulg  syrP  sah,  etc. ;  when  is 
omitted  in  FG,etc.  d  e  syrsch  cop,  etc. 

3.  Calleth  Jesus  accursed  is  the  reading  of 
DEG  etc.  d  e  g  sah  syrPms,  etc.  Says  Jesus  is 
accursed  is  found  in  NABC  copsyrutr,  etc.  That 
is  to  be  omitted  in  that  Jesus  is  Lord  on  sub- 
stantially the  same  testimony. 

6.  It  is  the  same  God  is  found  in  NcKL,etc. ; 
it  is  is  omitted  in  N*ACDE,  etc.  it  vulg  sah 
etc. 

9.  In  the  same  Spirit,  in  the  second  part  of 
the  verse,  is  the  reading  of  K'C'DEFG,  etc.  g 
cop,etc. ;  in  the  one  Spirit  is  found  in  AB  d  e  f 
vulg, etc.  This  is  a  case  in  which  the  internal 
evidence  helps  to  decide  the  question.  The 
probability  is  that  a  transcriber  would  change 
to  the  same  Spirit,  which  is  found  in  the  other 
parts  of  the  statement,  rather  than  the  oppo- 
site. 

12.  Of  the  one  body  is  the  reading  of  NCDE 
d  e,  etc. ;  of  the  body  is  found  in  N*ABCF,etc. 
f  g  vulg  syrutr,cop  etc. 

13.  Into  one  Spirit  is  the  reading  inDcEKL. 
etc.  ;  into  is  omitted  in  NABOD*F,  etc.  d  e  g 
vulg  syrutr  cop,  etc. 

25  Schism,  is  the  reading  in  ABCDbandcE, 
etc.  d  e  f  vulg  syrutr  cop  etc. ;  schisms  is  found 
in  ND*FG,etc.  gvulgone  MS.,etc.  Doubtful, 
but  with  slight  internal  probability  in  favorof 
the  latter. 

31.  The  best  gifts  is  the  reading  of  DEFG 
etc.  it  vulg  cop  etc. ;  the  greatest  gifts  is  found 
in  NABC,etc.  one  MS.  of  the  vulg,  etc. 


Ch.  XIII.] 


I.  CORIKTHIANS. 


Ill 


CHAPTER   XIII. 


THOUGH  I  speak  with  the  tongues  of  men  and  of  an- 
gels, and  have  not  charity,  I  am  become  as  sound- 
ing brass,  or  a  tinkling  cymbal. 

2  And  though  I  have  the  gift  of  prophecy,  and  under- 
stand all  mysteries,  and  all  knowledge;  and  though  I 
have  all  faith,  so  that  I  could  remove  mountains,  and 
have  not  charity,  I  am  nothing. 

3  And  though  I  bestow  all  my  goods  to  feed  the  poor, 
and  though  I  give  my  body  to  be  burned,  and  have  not 
charity,  it  profileth  liie  nothing. 


1  If  I  speak  with  the  tongues  of  men  and  of  angels, 
but  haw  nut  love,  I  am  become  sounding  brass,  or  a 

2  clanging  cymbal.  And  it'l  have  the  gift  of  prophecy, 
and  know  all  mysteries  and  all  knowledge;  and  if! 
have  all  faith,  so  as  t . »  remove  mountains,  but  have 

3  not  love,  1  am  nothing.  And  it  I  bestow  all  my  goodi 


ANALYSIS. 

The  place  of  the  chapter  in  this  discussion 
of  the  charismata,  is  to  show  that  love,  which 
had  probably  been  neglected  by  the  Corinth- 
ians in  their  disputes  and  rivalries  about 
these  gifts,  is  superior  to  them  all ;  and  that 
instead  of  being  neglected  for  them,  it  is  to  be 
pursued  before  even  the  best  of  them.  This 
superioritj*  is  shown,  1-3,  b3T  the  fact  that, 
without  love,  none  of  these  gifts  are  of  any 
worth.  4-7,  by  the  characteristic  fruits 
of  love — patience,  kindness,  the  absence  of 
envy,  of  self-conceit,  of  selfishness,  etc. ;  and 
8-12,  by  its  permanence.  Final^-,  love  is 
shown  to  be  the  chief  of  even  the  permanent 
graces,  13.      

Ch.  13.  In  this  chapter  the  apostle  shows 
the  superiority  of  love  to  all  the  special  char- 
ismata, and  thus  proves  the  pursuit  of  it  to  be 
a  more  excellent  way  than  to  desire  even  the 
best  of  those  gifts. 

1.  Though— should  be,  if—  I  speak  with 
the  tongues  of  men  and  of  angels.  The 
apostle  begins  with  the  gift  of  tongues,  and  in 
order  to  make  his  comparison  as  forcible  as 
possible,  he  supposes  the  gift  of  angel's 
tongues,  a  step  beyond  any  human  speech. 
And  have  not  charity— should  be,  and  have 
not  love.  The  word  love  is  to  be  substituted 
for  charity  wherever  it  occurs  in  this  chapter. 
I  am  become  as  sounding  brass  or  a 
tinkling  cymbal— should  be,  7"  have  become 
sounding  brass  or  clanging  cymbal.  'Tink- 
ling' is  a  word  badly  chosen  here,  as  it  neither 
describes  the  noise  made  by  cymbals,  nor  con- 
veys the  idea  of  the  Greek  word.  This  meant 
originally  to  sound  the  war-cry,  and  then 
came  to  be  used  of  other  loud,  harsh  sounds. 
The  representation  is  that  of  a  man  all  sound 
and  noise,  without  any  genuine  worth.  It 
applies  especially  to  this  gift  of  tongues,  un- 
accompanied by  the  inward,  spiritual  gift  of 
love. 


2.  And  though  I  have  the  gift  «>f  proph- 
ecy, and  understand   all    mysteries  and 

all  knowledge— should  be,  And  if  I  have 
prophecy,  and  know  all  the  mysteries  and  nil 
the  knowledge.  'Mysteries' — on  this  word 
see  on  2:  7.  It  denotes  here  the  things  be- 
longing to  the  divine  work  of  salvation,  which 
are  known  only  by  revelation.  '  Knowledge' 
— probably  contrasted  with  the  particular 
knowledge  of  the  mysteries.  This  knowledge 
is  not  additional  to  the  prophetic  gift;  but  is 
probably  to  be  regarded  as  a  part  of  it,  inas- 
much as  the  two  clauses  are  connected  together 
bjT  the  conjunction  'and'  simply,  without  the 
repetition  of  the  'if,'  as  in  the  cases  where  dif- 
ferent things  are  specified.  On  this  character- 
istic of  prophecy,  that  it  is  speech  with  knowl- 
edge, see  ch.  14.  And  though  I  have  all 
faith — should  be,  and  if,  etc.  So  that  I 
could  remove — should  be,  so  as  to  remove. 
By  'faith '  is  here  meant,  as  in  12:  9,  miracle- 
working  faith,  not  savin";  faith,  since  it  is  sup- 
posed to  be  faith  without  love.  'Remove 
mountains.'  This  seems  to  have  been  a  pro- 
verbial expression  for  a  great  miracle.  (Cf. 
Matt.  17:  20;  21:  21.)  I  am  nothing.  The 
contrary  phrase  is  to  be  something,  and  the 
meaning  is  the  same  in  both— to  be  something 
or  nothing  of  any  account,  as  in  our  phrase 
'to  be  something.'  (Cf.  ch.  3:7;  Gal.  2:  6; 
6:3.)  On  the  ineffectiveness  of  being  some- 
thing wonderful,  without  being  something 
good,  see  Matt.  7  :  22. 

3.  And  though — should  be,  and  if.  I  be- 
stow all  my  goods  to  feed  the  poor — liter- 
ally, I  feed  out  all  my  goods.  And  though  I 
give  my  body  to  be  burned — should  be,  and 
if  I  give  my  body  that  I  may  be  burned.  The 
contrast  here  is  between  these  striking  work-  of 
love  and  the  love  itself,  and  conveys  n  rebuke 
of  all  merely  ostentatious  {riving  or  Belf-sacri- 
fice  of  any  kind.  Compare  Matt  6  :  1-18, 
where  the  point  is  the  hypocritical  doing  from 
one  motive,  of  that  which   has  the  outward 


112 


I.  CORINTHIANS. 


[Ch.  XIII. 


4  Charity  suffereth  long, and  is  kind;  charity  envieth 
not ;  charity  vaunteth  not  itself,  is  not  putted  up, 

5  Doth  not  behave  itself  unseemly,  seeketh  not  her 
own,  is  not  easily  provoked,  thinketh  no  evil  ; 

6  Rejoiceth  not,  in  iniquity,  but  rejoiceth  in  the 
truth ; 

7  Beareth  all  things,  believeth  all  things,  hopeth  all 
things,  endureth  all  things. 

8  Charity  never  faileth  :  but  whether  there  he  prophe- 
cies, thev  shall  fail;  whether  (here  be  tongues, they  shall 
cease;  whether  there  be  knowledge,  it  shall  vanish 
away. 


to  feed  the  poor,  and  if  I  give  my  body  *  to  be  burned, 

4  but  have  not  love,  it  profiteth  me  nothing.  Love 
suffereth  long,  and  is  kind;  love  envieth  not;  love 

5  vaunteth  not  itself,  is  not  purled  up,  doth  not  behave 
itself  unseemly,  seeketh  not  its  own,  is  not  provoked, 

6  taketh  not  account  of  evil;  rejoiceth  not  in  unright- 

7  eousness,  but  rejoiceth  with  the  truth ;  -  beareth  all 
things,  believeth  all  things,  hopeth  all  things,  en- 

8  dureth  all  things.  Love  never  taileth:  but  whether 
there  be  prophecies,  they  shall  be  done  away ;  whether 
there  be  tongues,  they  shall  cease ;  whether  there  be 


1  Many  ancient  authorities  read,  that  I  may  glory 2  Or   covereth. 


semblance  of  an  entirely  different  motive.  It 
profiteth  me  nothing — viz.,  in  the  way  of 
salvation,  or  spiritual  benefit. 

4.  The  apostle  now  proceeds  to  personify 
love,  and  to  show  its  excellence  by  its  fruits. 
Charity  suffereth  long  and  is  kind — should 
be,  love  is  long-suffering ;  is  good.  It  is  not 
quickly  excited  to  anger  or  passion ;  is  patient 
under  provocation,  and  mild  and  benignant 
in  spirit.  Charity  (love)  envieth  not.  In 
this  and  the  following  traits  there  is  probably 
intended  a  tacit  rebuke  of  the  spirit  of  envy 
and  self-conceit,  shown  by  the  Corinthians  in 
regard  to  the  charismata  possessed  by  them. 
In  fact,  the  chapter,  as  a  whole,  is  not  an  ex- 
cursus on  love,  hut  has  the  directest  connec- 
tion with  the  subject  of  the  spiritual  gifts  that 
is  under  discussion,  inasmuch  as  the  Corinth- 
ians, in  their  eagerness  to  possess  the  best  of 
these,  or  to  make  it  appear  that  what  they  had 
was  the  best,  had  forgotten  this  greatest  gift 
of  love.  Vaunteth  not  itself,  is  not  pufled 
up.  The  former  is  the  expression  of  the 
latter. 

5.  Doth  not  behave  itself  unseemly — 
probably,  from  the  connection  here — not  in 
such  ways  as  envy,  conceit,  selfishness,  anger 
would  lead  to,  and  which  had  been  displayed, 
very  likely,  by  the  Corinthians  in  their  disputes 
about  the  different  gifts.  Seeketh  not  her 
own — better,  its  oion,  if  we  are  going  to  say 
itself  in  the  preceding  clause  and  verse.  Tre- 
gelles  has  a  singular  marginal  reading  here, 
which  means  seeks  not  what  is  not  its  oion.  But 
it  is  insufficiently  supported,  and  is  besides  not 
so  consistent  with  the  general  thought  here  of 
the  unselfishness  of  love.  (See  Crit.  Notes.) 
In  the  matter  of  the  charismata,  love  would 
lead  a  person  to  seek  in  them,  not  his  own 
good,  but  that  of  the  church,  and  so  to  act  in 
conformity  with  the  purpose  of  the  Spirit  in 
giving  them.  (See  on  12:  7;  cf.  10:  24;  Phil. 
2:  4,  etc.)     Is  not  easily  provoked — should 


be,  simply,  is  not  provoked.  Thinketh  no 
evil.  The  verb  means  rather  to  reckon,  or 
impute.  It  does  not  take  into  account  the  evil 
done  to  it.  (Cf.  Luke  22:  37;  Rom.  4:5,  6,  8; 
2  Cor.  5 :  19,  etc. ) 

6.  Rejoiceth  not  in  iniquity,  but  re- 
joiceth in  the  truth— should  be,  but  rejoiceth 
with  the  truth.  The  'truth'  here  is  not  the 
exact  opposite  of  the  'iniquity';  and,  more- 
over, the  form  of  the  statement  is  changed, 
the  truth  being  represented  as  that  with 
which,  not  in  which,  love  rejoices.  Meyer 
gives  the  right  interpretation,  viz.  :  Love  re- 
joices with  truth,  as  it  sees  not  iniquity,  but 
righteousness  advanced.  Truth  has  for  its 
object  the  production  of  righteousness,  and 
rejoices  in  it — a  joy  which  love  shares. 

7.  Beareth  all  things.  Shows  the  bear- 
ing of  love  under  provocation — it  bears  every- 
thing with  patience.  Believeth  all  things. 
Presents  what  love  does,  when  it  is  tempted 
to  distrust;  it  is  unsuspicious  and  trustful. 
Hopeth  all  things.  Love  is  hopeful,  does 
not  despair  of  good  in  others.  Endureth  all 
things.  Love  is  steadfast  and  enduring;  it 
bears,  without  changing  to  hatred,  hateful 
things.  Yet,  how  much  temptation  there  was 
for  the  apostle,  who  draws  this  bright  picture, 
and  reflects  in  it  his  own  strong  and  cheerful 
spirit,  to  say,  in  his  haste,  that  all  men  were 
liars. 

8.  Charity  (love)  nener  Taileth — literally^ 
never  faileth — i.  e.,  never  ceases;  it  is  an 
enduring  virtue.  They  shall  fail— they 
shall   cease — it  shall  vanish  away.     The 

first  of  these  verbs  is  not  the  same  as  in  the 
preceding  sentence,  and  it  is  the  same  as  the 
third  verb.  The  following  translation  is  bet- 
ter: They  shall  come  to  an  end— they  shall 
cease — it  shall  come  to  an  end.  The  apostle 
selects  three  of  the  charismata  here  for  the 
purposes  of  this  contrast,  being  the  three  used 
in  the  preceding  contrast,  'n  ver.  1,  2.     But 


Ch.  XIII] 


I.  CORINTHIANS. 


113 


9  For  we  know  in  part,  and  we  prophesy  in  part. 

10  Hut  when  that  which  is  perfect  is  come,  then  that 
whirl)  is  in  part  shall  be  done  away. 

11  When  1  was  a  child,  I  spake  as  a  Child,  I  under- 
stood as  a  child.  I  thought  as  a  child:  hut  when  I  be- 
came a  man,  I  put  away  childish  things. 

12  For  now  we  see  through  a  glass,  darkly  ;  hut  then 
face  to  lace:  now  I  know  in  part ;  but  then  shall  I  know 
even  as  also  I  am  known. 

13  And  now  abideth  faith,  hope,  charity,  these  three: 
but  the  greatest  of  these  it  charity. 


9  knowledge,  it  shall  be  done  away.     For  we   know  in 

10  part,  and  WC  prophesy  in  pari  :  hut  when  thai  which 

is  perfect  is  conic,  that  which  is  in  part  -iiail  be  done 

11  away.  When  I  was  a  child,  1  spake  a-  a  child,  I  felt 
as  a  child,  I   thought  as  a  child:   now  that  1  am   be- 

12  come  a  man,  i  save  put  awaj  childish  things.  For 
now  we  see  in  a  mirror, l darkly ;  but  then  face  to 

tare:    now   1   kn.iw   in   part;  but  then    shall    I    know 

13  fully  even  as  also  I  was  fullv  known,  But  now  abid- 
eth faith,  hope,  love,  these  three;  and  the  -'greatest 
of  these  is  love. 


1  Gr.  in  a  riddle....!  Gr.  greater. 


the  three  represent  the  whole  class,  the  con- 
trast being  between  love  and  all  the  special 
gifts  of  the  Spirit.  These  all  cease,  and  this 
temporal7,  provisional  character  makes  them 
of  less  importance  than  the  permanent  gift  of 
love. 

When  do  these  charismata  fail?  Some  say, 
at  the  end  of  life,  and  others,  at  the  second 
coming  of  Christ.  There  is  a  difficulty  in 
either  one  of  these  views.  According  to  the 
first,  there  is  no  provision  made  in  the  state- 
ment for  an  end  of  the  charismata  on  the 
earth,  but  only  in  heaven  ;  whereas,  there  has 
been  an  evident  cessation  of  them  since  the 
first  age  of  the  church.  According  to  the 
second,  there  is  substantially  the  same  diffi- 
culty, if  we  regard  the  second  coining  as  still 
future 

9.  For  we  know  in  part,  etc.     Contains 


a  child,  I  reasoned  as  a  child.  The  first  verb 
denotes  the  practical  bent  of  the  mind,  as 
when  we  say,  a  person  is  so  minded.  The 
second  verb  represents  the  purely  intellec- 
tual side,  specially  the  action  of  the  mind 
in  calculating,  weighing,  and  considering. 
But  when  I  became,  etc.— should  be.  Since 
I  have  become  a  man,  I  have  put  away.  '  But ' 
is  to  be  omitted.  (See  Crit.  Notes.)  The 
perfect  tense  of  the  verb  changes  the  Greek 
word  from  its  ordinary  meaning  when  to 
since. 

12.  For  now  we  see  through  a  glass 
darkly— should  be,  By  means  of  a  mirror  in 
a  dark  saying.  The  imperfectly  reflecting 
metallic  mirrors  of  the  ancients  gave  much 
more  point  to  the  comparison.  The  noun  in 
the  phrase,  translated  darkly  in  our  version, 
is  concrete,    not  abstract,  and  cannot,  there- 


the  reason  why  knowledge  and  prophecy  shall    fore,  be  turned  into  an  adverb  of  manner.    It 
cease.     And  just   here  we  are  met  with  the  |  means,  in  an  enigma,  in  an  obscure  saying. 


question,  if  love  is  not  also  incomplete,  and, 
therefore,  also  transient.  The  answer  is.  that 
love  increases  only  in  degree,  but  remains  the 
same  in  kind,  while  knowledge  and  prophecy 
were  to  be  replaced  by  a  different  kind  of 
knowledge,  more  perfect,  not  only  in  degree, 
but  also  in  quality. 

10.  But  when  that  which  is  perfect  is 
come.  The  apostle  does  not  mean  here  a  com- 
plete prophecy,  but  a  knowledge  which  differs 
from  prophetic  knowledge,  in  this  respect  of 
completeness.  Then  is  to  be  omitted.  (See 
Crit.  Notes.)  That  which  is  in  part  shall 
be  done  away.  Here,  again,  the  apostle 
does  not  refer  to  our  knowledge  itself,  which, 
though  incomplete,  is  true  as  far  as  it  goes, 
but  to  the  imperfect  means  of  knowledge. 

11.  When  I  was  a  child.  The  apostle 
illustrates  his  statement  by  the  analogy  of 
human  knowledge  in  its  infancy  and  ma- 
turity— the  latter,  when  it  comes,  displacing 
the  former.  I  understood  as  a  child,  I 
thought  as  a  child — should  be,  /  thought  as 


II 


This  would  be,  therefore,  the  exact  represen- 
tation, as  by  means  of  a  mirror  is  the  figur- 
ative representation  of  the  means  of  the 
knowledge  of  the  apostle  and  his  contem- 
poraries. A  combination  of  the  two  express- 
ions gives  the  following  form  to  the  apostle's- 
statement,  viz.,  that  we  behold  the  truth  only 
as  it  is  imperfectly  reflected  in  obscure  apt  ech  : 
but  then  face  to  face — i.  e.,  immediately, 
without  the  intervention  of  an  imperfect 
medium.  But  then  shnll  I  know  even  as 
also  I  am  known— should  be,  know  plainly, 
as  also  I  was  known  plainly.  The  verb  is 
compounded  with  a  prepositiotL,  which  ren- 
ders it  intensive.  In  the  last  clause,  a  past 
tense  is  used,  probably  carrying  it  back  to  the 
time  of  bis  conversion,  when  (Sod's  knowl- 
edge of  him  as  his  child  began.  God  knows 
us  immediately,  fully;  and  the  apostle  looks 
forward  t<>  a  time  when  his  knowledge  of 
divine  things  is  to  be-  like  that,  though  not 
equal  to  it. 

13.   And  now       This  adverb  is  not  tern- 


114 


I.  CORINTHIANS. 


[Ch.  XIV. 


CHAPTER  XIV. 


FOLLOW  after  charity,  and  desire  spiritual  gifts,  but 
rather  that  ye  uiav  prophesy. 
2  For  he  that  speaketh  in  an  unknown  tongue  speak- 
eth  not  uuto  men,  but  unto  God:  for  no  man   under- 
standeth  him;  howbeit  in  the  spirit  he  speaketh  mys- 
teries. 


1  Follow  after  love;  yet  desire  earnestly  spiritual 

2  gifts-,  but  rather  that  ye  may  prophesy.  For  he  that 
speaketh  in  a  tongue  speaketh  not  unto  men,  but 
unto  God;  for  no  man  i  uuderstaudeth ;  but  in  the 


1  Or.  heareth. 


poral,  but  logical,  meaning  in  this  condition 
of  things,  these  things  being  so.  Abideth. 
As  he  says  in  ver.  7,  they  '  never  fail.'  They 
are  permanent,  not  transient,  like  the  mirac- 
ulous gifts.  Faith.  This  grace  abides  here- 
after as  well  as  here,  being  the  necessary  atti- 
tude of  the  soul  toward  God,  independent  of 
circumstances.  Hope.  This  is  permanent, 
because  the  future  state  is  continuous  and 
progressive,  and  the  soul,  therefore,  is  con- 
stantly looking  forward  into  the  future. 
Charity— love.  There  is  no  doubt  that  this 
abides.  But  the  greatest  of  these  is 
charity— love.  In  this  the  apostle  reaches 
the  climax  of  his  statement.  He  has  shown 
faith,  hope,  and  love  to  be  greater  than  the 
charismata,  because  of  their  permanence. 
Now  he  declares  love,  to  be  the  greatest  of 
these.  This  supremacy  is  owing  to  its  com- 
prehensiveness, being,  as  our  Lord  says,  the 
great  commandment,  containing  in  itself  the 
whole  law;  and,  as  Paul  says,  (coi.m.  u),  the 
bond  of  perfectness— i.  e.,  it  so  contains  in 
itself  all  graces,  that  perfectness  is  insured. 

CRITICAL  NOTES. — CHAPTER  XIII. 

10.  Then,  at  the  beginning  of  the  second 
clause,  is  found  only  in  D  b  and  c,  KL  etc., 
syrutr,  etc.  It  is  omitted  in  K  ABD*  etc,  it 
vulg  cop,  etc. 

11.  But  is  found  before  the  second  part  of 
the  verse  in  N°  Dc  EFG,  etc.,  f  g  two  MSS. 
of  the  vulg  syrutr  cop,  etc.  It  is  omitted  in 
K*  ABD*  d  e  three  MSS.  of  the  vulg,  etc. 


with  tongues  alone,  in  a  meeting  of  the  church, 
does  not  produce  a  favorable  impression  on 
outsiders,  while  prophecy  is  convincing  and 
revealing. 

26-40.  Practical  application  and  exhort- 
ations. 26.  General  principle  to  rule  in 
their  meetings,  that  of  general  edification. 
27,28.  Two,  or  at  most,  three,  therefore  may 
speak  with  tongues,-  if  there  is  an  interpreter. 
29-33.  Prophets  may  speak,  two  or  three 
at  each  meeting,  but  successively;  in  such  a 
way  that  all  may  speak  at  some  time;  and  so 
as  to  give  place  always  to  a  fresh  revelation. 
34-36.  Women  not  to  speak.  37,  38.  Test 
of  a  man's  possession  of  the  charismata,  that 
he  recognize  the  divine  authority  of  the  apos- 
tle's directions.  39,  40.  Final  injunction  to 
seek  earnestly  prophesying,  and  not  to  forbid 
speaking  with  tongues;  and  that  all  things 
be  done  fittingly. 


ANALYSIS. 

1-25.  Superiority  of  prophecy  to  the  gift 
of  tongues.  (1)  2-12.  Because  prophecy, 
being  intelligible,  edifies  the  church,  while 
speaking  with  tongues  edifies  only  the  man 
himself,  unless  he  interprets.  (2)  13-20.  Be- 
cause, in  speaking  with  tongues,  the  spirit 
only  is  active;  hut  in  prophecy,  the  under- 
standing also.     (3)  21-25.  Because  speaking 


Ch.  14 :  1.  Follow  after  charity — should 
be,  love,  as  in  ch.  13.     And  desire  spiritual 

gifts.  The  verb  means  to  be  zealous  for,  to 
earnestly  desire.  This  exhortation  contains 
the  conclusion  of  the  preceding  chapter,  and, 
at  the  same  time,  introduces  the  subject  of 
this  chapter,  and  so  makes  the  transition. 
The  conclusion  is  not  the  exclusive  pursuit  of 
love,  but  the  union  of  that  with  zeal  for  the 
charismata.  But  rather  that  ye  may  pro- 
phesy— i.  e.,  more  than  the  rest.  There 
seems  to  be  a  connection  between  this  prefer- 
ence of  prophecy  and  the  pursuit  of  love  with 
which  the  cultivation  of  the  charismata  is  to 
be  joined.  It  is  preferred  because  it  edifies, 
and  it  is  love  which  seeks  the  profit  of  others, 
instead  of  its  own  glory.  Thus,  at  everjr  step, 
the  applications  of  what  seems  a  mere  excur- 
sus on  love,  appear. 

2.  In  an  unknown  tongue.  The  word 
'unknown'  has  no  place  here,  as  its  insertion 
involves  a  begging  of  the  question  as  to  the 
meaning  of  the  tongues.  It  should  be,  with 
a  tongue.     We  will  defer  the  discussion  as  to 


Ch.  XIV.] 


I.  CORINTHIANS. 


115 


3  But  he  that  prophesieth  speaketh  uuto  men  to  edi- 
fication, and  exhortation,  and  comfort. 

4  He  that  speaketh  in  an  unknown  tongue  edlfletb 
bimBelf;  but  he  that  prophesieth  edifieth  the  church. 

G  I  would  that  ye  all  spake  with  tongues,  but  rather 
that  ye  prophesied :  for  greater  is  he  thai  prophesieth 
than  he  that  speaketh  with  tongues,  except  he  inter- 
pret, that  the  church  may  receive  edifying. 


3  spirit  he  speaketh  mysteries.  But  he  that  prophesi- 
eth speaketh  unio  men  edification,  and  exhortation, 

i  and  consolation,  lie  thai  speaketh  in  a  tongue  ■  edi- 
fieth himself;  but '  e  that  prophesieth  t  edifieth  the 

5  church.  Now  I  would  have  you  all  speak  with 
tongues, but  rather  that  ye  Bhould  prophesy:  and 
greater  is  he  thai  prophesieth  than  he  that  Bpeaketh 
with  tongues,  except  he  interpret,  that  the  church 


I  Gr,  buildeth  up. 


the  meaning  of  the  tongues  until  we  have 
examined  the  characteristic  marks,  as  they 
are  described  here;  and  then,  perhaps,  by 
gathering  these  together,  we  may  be  able  to 
extract  from  them  some  idea  of  what  this  gift 
was.  Speaketh  not  unto  men,  but  unto 
God.  The  reason  for  this  is  stated  in  the 
next  clause,  viz.,  that  his  speech  is  unintelli- 
gible to  men,  but,  of  course,  intelligible  to 
God,  who  sees  the  mind  of  the  Spirit.  For 
no  man  understandeth — literally,  heareth. 
This  use  of  the  verb  hear  in  the  sense  of 
understand  is  frequent  in  our  language.  We 
speak  of  not  hearing  when  we  hear  the  sound, 
but  do  not  distinguish  the  words.  (Cf.  Matt. 
13:  13;  Acts  9:  7,  cf.  with  22:  9,  etc.)  Hovv- 
beit  in  the  spirit  he  speaketh  mysteries. 
Probably  not  the  Holy  Spirit  is  meant  here, 
but  the  spirit  of  the  man  as  distinguished 
from  bis  mind.  (Cf.  ver.  14-16,  and  Note.) 
'  Mysteries' — bj  this  is  meant  things  unintelli- 
gible to  the  hearers,  not  in  themselves,  but  in 
the  form  of  utterance.  Compare  ver.  5,  where 
it  is  stated  that  the  utterance  may  be  inter- 
preted, and  that  this  is  what  is  needed  to 
render  it  intelligible. 

3.  But  he  that  prophesieth.  On  this 
word,  see  on  12:  10;  11:  4.  Speaketh  unto 
men  to  edification.  The  preposition  should 
be  omitted  before  the  last  word,  as  it  is  the 
direct  object  of  the  verb.  The  meaning  is 
that  he  speaks  what  edifies.  'Edification'  — 
this  word  is  in  our  language  the  etymological 
equivalent  of  the  Greek  word,  but  it  has  lost 
the  figurative  sense  and  impressiveness  of  the 
original.  It  means  building  up,  as  in  our 
word  edifice,  the  Christian  character,  or  the 
Christian  church,  being  looked  on  as  a  struc- 
ture which  Christian  teaching  builds  up. 
'Speaketh  unto  men '— distinguished  from 
the  speech  addressed  to  God  in  ver.  2.  This 
is  intelligible  to  men.  And  exhortation, 
and  comfort.  We  do  not  have  in  the  three 
terms  employed  here  an  exhaustive  classifica- 
tion of  the  kinds  of  prophetic  teaching.     But 


the  first  is  general,  and  these  two  are  specifi- 
cations under  it. 

4.  He   that   speaketh   in   an   unknown 

tongue— should  be,  with  a  tongue.  (See  on 
ver.  2.)  Edifieth  himself.  Of  course,  this 
is  easily  understood  in  the  case  (see  ver.  5) 
that  he  himself  can  interpret  what  he  says, 
which  would  imply  that  he  understands  it. 
But  in  the  case  (see  ver.  27,  28)  that  he  can- 
not himself  interpret,  and  so  probably  does 
not  clearly  understand  what  he  says,  it  is 
difficult  to  explain  his  edification.  But  prob- 
ably the  rapt  spiritual  state  in  which  the  man 
seems  to  have  been  would  account  for  it,  aside 
from  mental  illumination.  There  is  a  spirit- 
ual impression  made,  though  he  may  not  be 
able  to  analyze  it,  or  communicate  it  intelli- 
gibly. His  edifying  of  the  church  will  de- 
pend on  its  becoming  clear  to  himself,  so  that 
he  can  make  it  clear  to  others;  but  he  is  built 
up  himself  without  this.  But  he  that  pro- 
phesieth edifieth  the  church.  Because  he 
speaks  intelligibly.  It  is  the  doctrine  of  ch. 
12,  that  the  charismata  in  general  are  in- 
tended, not  for  individual  profit,  but  for  the 
advantage  of  the  entire  church ;  and  the 
apostle  is,  therefore,  vindicating  the  superi- 
ority of  prophecy  in  a  very  essential  particu- 
lar, when  he  shows  that  it  edifies  the  church, 
while  the  gift  of  tongues  profits  only  the  man 
himself.     (See  on  12:  7.) 

5.  I  would  that  ye  all  spake,  etc.— should 
be,  Noiv  I  wish  you  all  to  speak  with  tong 
but  rather  that  you  may  prophesy.  There  is 
a  conjunction  omitted  in  our  version,  and  the 
verb  is  rendered  in  an  improper  tense.  The 
apostle's  meaning  is,  that  the  former  of  these 
is  desirable  in  itself,  bur  the  latter  more  so. 
The  reason  for  this  is  given  in  what  precedes, 
not  in  what  follows.  For  greater,  etc. — 
should  be,  and  greater.  (See  Crit.  Notes.) 
This  statement  is  co-ordinate  with  the  first 
part  of  the  verse,  not  it-  proof.  The  -u)>"ri- 
ority  is  based  on  the  principle  laid  down  hy 
our  Lord  in  regard  to  the  condition  of  great- 


116 


I.  CORINTHIANS. 


[Ch.  XIV. 


6  Now,  brethren,  if  I  come  unto  you  speaking  with 
tongues,  what  shall  I  profit  you,  except  I  shall  speak  to 
you  either  by  revelation,  or  by  knowledge,  or  by  prophe- 
sying, or  bv  doctrine? 

7  And  even  things  without  life  giving  sound,  whether 
pipe  or  harp,  except  they  give  a  distinction  in  the 
sounds,  how  shall  it  be  known  what  is  piped  or 
harped  ?  .  ■ 

8  For  if  the  trumpet  give  an  uncertain  sound,  who 
shall  prepare  himself  to  the  battle? 

9  So  likewise  ye,  except  ye  utter  by  the  tongue  words 
easy  to  be  understood,  how  shall  it  be  known  what  is 
spoken?  for  ye  shall  speak  into  the  air. 

10  There  are,  it  may  be,  so  many  kinds  of  voices  in 
the  world,  and  none  of  them  is  without  signification. 


6  may  receive  edifying.  But  now,  brethren,  if  I  come 
unto  you  speaking  with  tongues,  what  shall  I  profit 
you,  unless  I  speak  to  you  either  hy  way  of  revela- 
tion, or  of   knowledge,   or    of   prophesying,   or    of 

7  teaching?  Even  tilings  without  life,  giving  a  voice, 
whether  pipe  or  harp,  if  they  give  not  a  distinction 
in  the  sounds,  how  shall  it  he  known  what  is  piped 

8  or  harped?     For  if  the  trumpet  give  an  uncertain 

9  voice,  who  shall  prepare  himself  for  war?  So  also 
ye,  unless  ye  utter  by  the  tongue  speech  easy  to  be 
understood,  how  shall  it  be  known  what  is  spoken? 

10  for  ye  will  be  speaking  into  the  air.  There  are,  it 
may  be,  so  many  kinds  of  voices  in  the  world,  and 


ness  in  the  church,  making  it  consist  in  serv- 
ice. (See  Matt.  23:  11;  Luke  22:  26  seq.) 
This  gift  of  prophecy  is  greater,  because  more 
useful.  Except  he  interpret.  This,  of 
course,  removes  the  difference  between  the 
two  gifts  in  this  respect.  Notice  that  the 
person  himself  is  spoken  of  as  possibly  inter- 
preting his  utterance,  which  is-a  useful  fact  in 
determining  the  nature  of  it.  Notice,  also, 
that  he  substitutes  here  the  plural  'tongues' 
for  the  singular,  which  is  also  to  be  taken 
into  account  in  the  explanation. 

6.  Now,  brethren— should  be,  And  noio. 
Except  I  shall  speak  to  yon  either  by 
revelation,  etc. — should  be,  in  revelation,  in 
knowledge,  etc.  Doctrine— better,  teaching. 
It  is  the  active  verbal  noun.  This  exception 
is  virtually  the  same  as  in  the  preceding  verse, 
viz.,  'except  he  interpret,'  and  it  brings  out 
the  different  kinds  of  intelligible  speech 
which  are  evolved  in  the  interpretation. 
Probably,  too— so  Meyer,  De  Wette,  Kuck- 
ert,  Alford— we  have  in  the  first  two  the 
means  of  knowledge,  and  in  the  last  two  the 
means  of  utterance.  As  means  of  knowledge, 
we  have  direct  revelation  by  the  Spirit,  and 
knowledge  gained  by  the  ordinary  mental 
processes,  under  the  guidance  of  the  Spirit, 
since  knowledge,  as  well  as  revelation,  is  a 
charisma.  And  as  means  of  utterance,  we 
have  prophecy,  or  directly  inspired  utterance; 
and  teaching,  in  which  the  inspiration  is  not 
wanting,  since  this,  too,  is  a  charisma,  but  in 
which  there  is  a  more  distinct  basis  of  the 
ordinary  intellectual  processes  in  utterance. 
And  so,  in  a  general  way,  revelation  and 
prophecy  correspond,  and  knowledge  and 
teaching. 

7.  And  even  things  without  life,  etc. — 
should  be,  Things  without  life,  giving  sound, 
whether  pipe  or  harp ;  nevertheless,  if  they  do 
not  give  a  distinction  to  the  sounds,  how  shall 


that  which  is  piped  or  harped  be  known  ? 
That  is,  notwithstanding  they  give  sound, 
they  are  nevertheless  unintelligible,  unless 
there  is  distinction  between  the  sounds.  Our 
version  puts  in  a  conjunction  at  the  begin- 
ning, where  there  is  none;  and  it  emphasizes 
the  words  'things  without  life,'  instead  of  the 
words  'giving  sound.'  On  the  construction 
of  the  sentence,  see  "Winer,  314.  Whether 
pipe  or  harp.  The  distinction  is  between 
wind  instruments  and  stringed  instruments. 
Except  they  give  a  distinction.  This  is 
the  basis  of  intelligibleness,  in  musicalsounds 
and  in  speech. 

8.  For  if  the  trumpet — should  be,  For  if 
even  a  trumpet — i.  e.,  although  this  instru- 
ment was  the  one  used  to  give  the  signal  for 
attack,  yet,  if  even  this  gives  an  uncertain 
sound,  no  one  will  be  prepared  for  battle. 
This  illustration  serves  to  prove  the  preceding 
general  statement. 

9.  So  likewise  ye— better,  So  also  ye. 
Except  ye  utter — literally,  except  ye  give. 
Words  easy  to  be  understood — should  be, 
a  significant  word.  The  noun  is  singular,  but 
it  is  used  in  the  sense  of  utterance,  not  of  a 
single  word  in  its  restricted  sense.  By  the 
tongue.  Possibly,  here  is  a  clue  to  the 
meaning  of  the  gift  of  tongues.  For  here,  to 
all  appearances,  the  tongue  is  spoken  of  sim- 
ply as  the  organ  of  speech.  For  ye  shall 
speak  into  the  air — should  be,  for  you  will 
be  speaking  into  the  air.  The  air,  and  not  the 
ear,  will  be  the  receptacle  of  unintelligible 
speech. 

10.  So  many  kinds  of  voices.  The  apos- 
tle expresses  by  this  an  indefinite  number  that 
he  has  in  his  mind,  and  modifies  it  still  fur- 
ther by  the  words,  it  may  be,  or  perhaps. 
By  'voices,'  he  means  languages.  The  word 
'tongues'  is  more  commonly  used  in  this 
sense,  but  this  is  here  appropriated  probably 


Ch.  XIV.] 


I.  CORINTHIANS. 


117 


11  Therefore  if  I  know  not  the  meaning  of  the  voice, 
I  shall  t>e  unto  him  that  speaketh  a  barbarian,  and  he 
that  speaketh  shall  be  a  bariiarian  unto  me. 

12  Even  so  ye,  forasmuch  as  ye  are  zealous  of  spiritual 
gifts,  seek  that  ye  may  excel  to  the  edifying  of  the 
church. 

13  Wherefore  let  him  that  speaketh  in  an  unknown 
tongue  pray  that  he  may  interpret. 


11  J  no  kind  is  without  signification.  If  then  I  know  not 
the  meaning  of  the  roice,  l  shall  be  to  him  that 
Bpeaketh  a  barbarian,  and  he  that  speaketh  will  be  a 

12  barbarian  -unto  me.  So  also  ye,  rince  ye  are  sealoua 
of8 spiritual  gifts,  seek  that  ye  may  abound  unto  the 

13  edifying  of  the  chunh.  wherefore  let  him  that 
speaketh   in  a  tongue  pray  that  he  may  interpret. 


1  Or,  nothing  is  without  voice 2  Or.  in  my  case 3  Gr.  spirits. 


to  a  different  purpose.  And  none  of  them 
is  without  signification — should  be,  And 
none  without  voice.  (See  Crit.  Notes.)  The 
word  translated  'signification'  is  the  same  as 
the  word  rendered  'voice'  in  the  first  part  of 
the  verse.  By  'without  voice'  is  meant,  with- 
out the  power  or  essential  properties  of  voice 
or  language. 

11.  Therefore,  if  I  know  not  the  mean- 
ing of  the  voice — should  be,  the  power  of  the 
voice,  literally.  Each  language,  according  to 
the  preceding  statement,  has  a  power  of  its 
own;  not  a  meaning  simply,  but  a  power  to 
express  thought  or  meaning.  And  it  is  this 
power,  possessed  by  each  language,  which 
makes  the  inability  to  understand  it  have  just 
the  effect  described  by  the  apostle.  I  shall 
be  unto  him  that  speaketh  a  barbarian— 
i.  e.,  a  man  of  strange  speech.  This  will  be 
exactly  the  result,  from  theapostle"s  premises. 
Because  his  language  has  a  meaning  which  is 
unintelligible  to  me,  I  am  a  barbarian  to  him 
— i.  e.,  a  person  of  strange  speech,  but  not 
without  speech.  And  my  inability  to  com- 
prehend his  speech  makes  him  the  same  to 
me.  The  result  would  be  different,  if  there 
were  only  one  speech,  or  if  any  one  of  them 
did  not  have  the  power  to  convey  meaning 
that  belongs  to  human  language.  The  word 
'barbarian'  is  an  onomatopoetic  word,  ex- 
pressing exactly  the  apostle's  idea  of  unin- 
telligible speech.  It  is  a  man  who  seems  to 
say,  ba,  ba — i.  e.,  utters  sounds  without  dis- 
tinction. But  this  is  not  meant  absolutely, 
but  only  relatively,  to  the  person  of  a  differ- 
ent speech.  Unto  me— literally,  in  me — 
i.  e.,  in  my  mind,  in  my  judgment.  (See 
Winer,  218."  385.) 

12.  Zealous  of  spiritual  gifts— should 
be,  of  spirits.  Of  course,  it  is  not  meant  that 
there  were  a  number  of  spirits,  instead  of  the 
one  Holy  Spirit.  (See,  on  the  contrary,  12:  4 
seq. )  But,  as  Meyer  says,  that  was  the  ap- 
pearance of  things  in  the  Corinthian  Church, 
whore  they  disputed  about  the  relative  supe- 
riority  of   gifts,  as   if  they  were  something 


else  than  manifestations  of  the  one  Spirit. 
Seek  that  ye  may  excel— better,  may 
abound.     To  the  edifying  of  the  church— 

i.  e.,  to  its  building  up.  (See  on  ver.  3.)  This 
is  the  purpose  of  the  charismata,  and  is  there- 
fore the  principle  on  which  they  should  select 
the  gifts  to  be  sought  by  them.  But  it  is  vio- 
lated, whenever,  by  speaking  with  tongues, 
they  use  language  unintelligible  to  the  church, 
so  that  they  become  barbarians  to  each  other. 
13.  Wherefore— viz.,  since  they  are  to  seek 
to  edify  the  church,  and  not  simply  to  edify 
themselves,  or  to  display  their  gifts.  In  ap- 
plying this  principle  to  the  gift  of  tongues, 
the  inference  is  not  that  they  are  to  give  up 
this  charisma,  but  to  seek  to  add  to  it  the  gift 
of  interpretation,  by  which  it  will  be  rendered 
useful.  In  an  unknown  tongue— should  be, 
with  a  tongue.  (See  on  ver.  2.)  Pray  that 
he  may  interpret.  The  logical  connection 
of  this  with  the  following  verse,  where  pray- 
ing with  the  tongue  is  spoken  of,  has  led  com- 
mentators, like  Meyer,  De  Wette,  Winer, 
p.  460,  to  interpret  this,  pray  with  a  view  to 
interpreting,  instead  of,  as  Winer  says,  pray- 
ing "  in  order  to  make  a  display  of  the  gift." 
The  transition  from  speaking  with  a  tongue 
to  praying  with  a  tongue,  is  accounted  for  on 
the  supposition  that  the  two  were  identical, 
praying  being  the  only  kind  of  such  speech, 
instead  of  only  one  of  many  kinds.  But  cer- 
tainly singing,  in  ver.  15,  is  enumerated  as  a 
second  thing  different  from  praying,  and  there 
is  a  specific  difference  between  them.  And 
there  is  the  further  difficulty  in  this  view, 
that  in  ver.  6,  the  apostle  speaks  of  the  utter- 
ance with  the  tongue,  as  being  interpreted 
into  revelation,  knowledge,  prophecy,  and 
doctrine,  which  is  scarcely  consistent  with  the 
idea  that  prayer  is  the  only  form  of  speaking 
with  a  tongue.  It  involves  also,  this  difficult}', 
that  this  interpretation  pro< Is  on  the  as- 
sumption that  the  gift  of  tongues  and  the  gift 
of  interpretation  belonged  always  to  the  same 
person,  whereas,  in  ver.  27,  28,  it  is  clearly  in- 
dicated that  the  interpretation  may  have  to  be 


118 


I.  CORINTHIANS. 


[Ch.  XIV. 


14  For  if  I  pray  in  an  unknown  tongue,  my  spirit 
prayeth,  but  my  understanding  is  unfruitful. 

15  What  is  it  then  ?  1  will  pray  with  the  spirit,  and 
I  will  pray  with  the  understanding  also:  I  will  sing 
with  the  spirit,  and  I  will  sing  with  the  understanding 
also.  ,  .  .     , 

16  Else,  when  thou  shalt  bless  with  the  spirit,  how 
shall  he  that  occupieth  the  room  of  the  unlearned  say 
Amen  at  thy  giving  of  thanks,  seeing  he  understandeth 
not  what  thou  sayest? 


14  For  if  I  pray  in  a  tongue,  my  spirit  prayeth,  but  my 

15  understanding  is  unfruitful.  What  is  it  then?  I 
will  pray  with  the  spirit,  and  I  will  pray  with  the 
understanding  also:  I  will  sing  with  the  spirit,  and 

16  1  will  sing  with  the  understanding  also.  Else  if 
thou  bless  with  the  spirit,  how  shall  he  that  tilleth 
the  place  of  l  the  unlearned  say  the  Amen  at  thy 
giving  of  thanks,  seeing  he  knoweth  not  what  thou 


1  Or,  him  that  is  without  gi/ts :  and  so  in  ver.  23,  24. 


done  by  some  one  else.  In  view  of  this,  it  is 
sometimes  explained  that  the  person  is  en- 
joined to  pray  with  a  view  to  interpretation 
by  some  one.  But  Meyer  sees  that  this  is 
grammatically  impossible,  and  therefore 
says  that  the  apostle  is  addressing  here  only 
those  who  have  the  gift  of  interpretation,  as 
well  as  the  gift  of  tongues.  But  where  is 
there  any  indication  of  such  a  division?  Its 
omission  certainly  militates  decidedly  against 
this  view.  On  the  other  hand,  there  is  some 
force  in  the  objection  to  the  common  interpret- 
ation embodied  in  our  version.  There  is  a 
logical  fitness  that  the  word  'pray'  should 
mean  the  same  thing  in  two  clauses  thus  logi- 
cally connected.  But  there  is  no  logical  ne- 
cessity, unless  the  argument  or  the  connection 
of  thought  depends  on  this  identity  of  mean- 
ing. And  in  this  case,  the  connection  is  easy 
and  natural  without  this.  If  prayer  is  the 
means  of  obtaining  the  gift  of  interpretation, 
then  we  may  suppose  that  the  apostle  directs 
them  to  pray  for  it ;  and  then,  in  order  to  show 
the  unprofitableness  of  the  gift  of  tongues 
without  interpreting,  that  he  adduces  the 
special  case  of  praying  with  the  tongue.  And 
as  we  have  seen,  this  is  more  easily  suppos- 
able  than  the  transition  from  speaking  with 
tongues  right  in  the  midst  of  the  sentence. 

14.  For,  if  I  pray  in  an  unknown 
tongue — should  be,  vnth  the  tongue.  (See 
above. )  This  gives  the  reason  why  the  person 
speaking  with  the  tongue  should  pray  for  the 
gift  of  interpretation,  viz.,  that  without  it  the 
understanding  is  unfruitful,  and  so  the  church 
is  not  built  up.  In  this  argument,  as  we  have 
seen,  he  uses  the  specific  case  of  praying  with 
the  tongue  to  illustrate  and  enforce  the  general 
principle.  My  spirit  prayeth,  but  my 
understanding  is  unfruitful — viz.,  for  the 
use  of  the  church  ;  it  produces  nothing  for  the 
edification  of  the  church.  (See  ver.  16,  19, 
etc.)  The  distinction  that  is  made  here  be- 
tween the  spirit  and  the  mind  is  not  a  general 


one,  since  the  mind  is  generally  included  in 
the  spirit.  But  the  spirit  may  be  looked  at 
apart  from  the  mind,  taken  in  a  narrow  sense 
as  the  seat  of  the  reflective  and  reasoning 
faculties;  the  more  purely  intellectual  part  of 
the  man.  The  meaning  would  be  then,  the 
spirit  prays,  but  the  particular  part  of  it 
known  as  the  mind,  is  inactive  comparatively. 
The  man  is  not  unconscious,  since  he  himself 
is  edified;  nor  is  the  mind  wholly  inactive ; 
but  that  purely  intellectual  faculty  by  which 
the  mind  is  turned  upon  itself  and  analyzes 
its  own  actions,  and  so  is  enabled  to  present 
clear  and  intelligible  ideas  to  others,  is  dor- 
mant and  unproductive.  Grimm  ("Lex." 
Art.  voOs)  says  that  the  spirit  without  the 
understanding  here  is  the  spirit  more  keenly 
and  fervently  excited  than  usual,  and  wholly 
fixed  on  divine  things,  but  lacking  clear 
notions  of  them. 

15.  What  is  it  then?— i.  e.,what  is  it  that 
follows  from  this?  I  will  pray  with  the 
spirit,  and  I  will  pray  with  the  under- 
standing also.  He  will  use  both  of  these 
in  his  praying;  'with'  is  to  be  understood 
instrumentally.  This,  of  course,  would  be 
understood  and  implied  in  ordinary  prayer; 
but  in  praying  with  tongues  the  interpretation 
would  have  to  be  added,  in  order  to  have 
prayer  with  the  understanding.  I  will  sing, 
etc.  This,  of  course,  refers,  not  to  the  repe- 
tition of  the  hymns  of  others,  but  to  the  im- 
provising of  songs  of  praise  by  the  singer 
under  inspiration.  (Cf.  Eph.  5:  19;  Col. 
3:  16.) 

16.  Else,  when  thou  shalt  bless  with 
the  spirit  —  should  be,  Since,  if,  etc.  It 
assigns  a  reason  for  the  preceding  statement. 
'Bless,'  viz.,  God — i.  e.,  if  you  utter  his  praise. 
It  is  the  same  act  as  the  'giving  of  thanks  '  in 
this  and  in  ver.  17.  'With  the  spirit,'  in  the 
sense  of  ver.  14,  15,  viz.,  with  the  spirit,  but 
without  the  understanding.  The  unlearned 
— should  be,   the  private  person.     It  denotes 


Ch.  XIV.] 


I.  CORINTHIANS. 


119 


17  For  tliou  verily  givest  thanks  well,  but  the  other 
is  not  edified. 

is  1  thank  my  God,  I  speak  with  tongues  more  than 
ye  all  : 

19  Yet  iu  the  church  I  had  rather  speak  five  words 
with  my  understanding,  that  by  my  voice  I  might  teach 
others  also,  than  ten  thousand  words  in  an  unknown 
tongue. 

'JO  Brethren,  be  not  children  in  understanding:  how- 
beit  in  malice  be  yechildren,  but  iu  understanding  be 
men. 


17  sayest?    For  thou  verily  givest   thanks  well,  but  the 

18  Other    is    not    'edified.     I   thank   God,  I  speak   wilh 
iu  tongues  more  than  y.m  all :  bowbeil  in  thechurch  1 

hail  rather  speak  live  words  with  my  understanding, 

thai   I  might  instruct  others  also,  than  ten  thousand 
words  in  a  tongue. 
20      Brethren,  be  not  children  in  mind ;   howbeit  in 


1  Gr.  luilded  up. 


the  person  not  having  the  gift  of  tongues,  and 
so  not  occupying  the  public  position  which 
the  gift  conferred.  This  person  might  have 
other  gifts  and  the  position  belonging  to  them, 
but  in  reference  to  this  special  endowment  he 
would  be  a  private  person  or  layman.  See- 
ing he  understandeth  not  what  thou 
sayest  —  literally,  he  knoweth  not,  etc. 
Amen.  This  is  a  Hebrew  word,  meaning 
firm.  It  is  used,  as  in  our  language,  to  con- 
firm something  that  has  just  been  said,  and 
especially  to  express  assent  to  what  has  been 
said  by  another,  either  in  the  way  of  state- 
ment or  of  prayer.  This  joining  of  the  con- 
gregation in  the  prayer  by  the  use  of  the 
Amen  had  passed  over  from  the  synagogue 
to  Christian  churches.  And  this  Paul  de- 
clares to  be  impossible,  if  the  praise  uttered  is 
unintelligible. 

17.  For  thou  verily  givest  thanks  well. 
The  pronoun  is  emphatic.  The  reason  for  the 
impossibility  that  the  person  without  the  gift 
should  say  '  Amen' — i.  e.,  express  his  assent  to 
the  thanksgiving,  is  not  that  the  person  pray- 
ing does  not  give  thanks  well,  because  he 
speaks    under    the    influence   of   the    Spirit. 

But  the  other — viz.,  the  private  person — 
is  not  edified.  It  is  only  when  the  person 
listening  is  edified — i.  e.,  spiritually  instructed 
and  helped  by  the  prayer  or  the  praise,  that 
he  can  say  'Amen.'  And  this  condition  is 
wanting  here,  because  he  does  not  understand 
what  is  said,  although  the  praise  is  itself  good, 
and  so  far  fitted  to  edify.  The  relation  be- 
tween the  two  clauses  is  expressed  by  insert- 
ing yet  or  notwithstanding  in  the  latter. 

18.  I  thank  my  God— 'my'  is  to  be 
omitted.  (See  Crit.  Notes.)  I  speak  with 
tongues — should  be,  with  the  tongue.  (See 
Crit.  Notes.)  More  than  ye  all— so  that  his 
preference  for  the  other  gift  will  not  appear 
to  be  for  the  lack  of  this.  This  self-assertion, 
not  for  its  own  sake,  but  to  serve  some  good 


purpose,  is  characteristic  of  the  apostle.  But 
it  is  coupled  always  with  the  assertion,  or  im- 
plication, that  it  is  by  the  grace  of  God  that 
he  is  what  he  is. 

19.  Yet— better,  but.  In  the  church- 
where,  as  the  apostle  has  shown,  the  object  of 
the  gifts  of  the  Spirit  is  the  building  up  of  the 
church,  while  in  a  more  private  place,  other 
purposes  might  be  made  prominent.  With 
my  understanding.  Cf.  ver.  14,  where  Paul 
shows  that  the  mind,  or  understanding,  is  un- 
fruitful in  the  gift  of  tongues.  That  ...  I 
might  teach  others  also — the  words,  by  my 
voice,  inserted  in  our  version,  are  unneces- 
sary. It  is  generally  unnoticed  by  the  com- 
mentators, that  the  apostle  here  implies  that 
in  the  exercise  of  the  gift  of  tongues,  he  him- 
self is  instructed;  implying,  of  course,  that 
the  mind  is  only  partially  inactive,  and  is  con- 
scious, though  not  clearly  and  distinctly,  of 
what  passes  through  it.  (See  ver.  4.)  Than 
ten  thousand  words  in  an  unknown 
tongue— should  be,  in  a  tongue.  This  is  the 
only  place  in  the  chapter  where  the  preposi- 
tion is  employed  with  the  word  'tongue.' 
Probably  it  is  the  instrumental  use  of  the 
preposition,  equivalent  to  with.  (See  Winer, 
389;  and  cf.  Luke  22:  49;  Matt.  7:6;  Rev. 
G:  8.) 

20.  Brethren,  be  not,  etc.— should  be,  be- 
come not.  In  understanding— the  word  here 
is  not  the  same  as  in  ver.  14  seq.  Paul  means 
by  it,  specially,  the  faculty  of  judgment,  or 
discrimination,  by  which  they  could  dis- 
tinguish and  choose  between  a  show3T  gift, 
like  that  of  tongues,  nnd  a  really  useful  gift, 
like  that  of  prophecy.  The  former  seemed  to 
him  comparatively  childish,  Howbeit  in 
malice  be  ye  children — should  be,  but,  etc. 
The  Corinthians  had  reversed  this,  having 
shown  themselves  rather  childish  in  judgment, 
ami  somewhat  malicious  or  ill-n:itured  in  re- 
gard to  their  own  and  others' gifts.     Be  men 


120 


I.  CORINTHIANS. 


[Ch.  XIV. 


21  In' the  law  it  is  written,  With  men  of  other  tongues 
and  other  lips  will  I  speak  unto  this  people;  and  yet 
for  all  that  will  they  not  hear  me,  saith  the  Lord. 

22  Wherefore  tongues  are  for  a  sign,  not  to  them  that 
believe,  but  to  them  that  Relieve  uot:  but  prophesying 
terveth  not  for  them  that  believe  not,  but  for  them 
which  believe. 

•2.1  If  therefore  the  whole  church  be  come  together 
into  one  place,  and  all  speak  with  tongues,  and  there 
come  in  those  that  art  uulearued,  or  unbelievers,  will 
they  not  say  that  ye  are  mad? 


21  malice  be  ye  babes,  but  in  mind  be1  men.  In  the 
law  it  is  written,  By  men  of  strange  tongues  and  by 
the  lips  of  strangers  will  I  speak  unto  this  people; 
and  not  even  thus  will  they  hear  me,  saith  the  Lord. 

22  Wherefore  tongues  are  for  a  sign,  not  to  them  that 
believe,  but  to  the  unbelieving:  but  prophesying  is 
for  a  sign,  not  to  the  unbelieving,  but  to  them  that 

23  believe.  If  therefore  the  whole  church  be  assembled 
together,  and  all  speak  with  tongues,  and  there 
come  in  men  unlearned  or  unbelieving,  will  they 


1  Gr.  of  full  age. 


— should  be,  become  mature.  On  the  princi- 
ple cf.  Matt.  10:  16.  On  the  word  'mature' 
see  on  2 :  6 ;  and  Heb.  5  :  14. 

21.  With  this  verse  begins  another  part  of 
the  discussion,  in  which  the  apostle  shows,  not 
the  comparative  usefulness  of  the  two  gifts, 
but  their  different  purpose.  In  the  law. 
The  quotation  is  found  in  Isa.  28:  11,  12.  In 
the  context,  the  scoffing  priests  are  repre- 
sented as  sneering  at  the  plainness  and  sim- 
plicity of  God's  instruction,  calling  it  milk 
for  babes.  And  so  God  says,  "Yes,  since 
they  complain  of  that,  I  will  speak  to  them 
through  strange  tongues  and  foreign  lips"  — 
meaning  by  this  the  Assyrian  hosts  that  he 
was  about  to  bring  on  the  doomed  country — 
"and  not  even  so  will  they  listen."  Of  course, 
the  prophecy  contains  only  an  analogy  to  the 
case  to  which  the  apostle  applies  it.  In  both, 
the  strange  speech  is  brought  into  contrast 
with  plain  and  instructive  utterance,  and  in 
both,  the  reason  for  it  is  substantially  the  same, 
viz.,  the  unbelief  of  those  to  whom  it  is  ad- 
dressed. Those  who  believe,  it  is  not  necessary 
to  convince  of  the  reality  of  God's  being,  nor  of 
the  truth  of  his  religion  ;  and  hence  speech,  or 
any  other  supernatural  act,  having  in  it  only, 
or  mainly,  this  element  of  proof,  of  a  sign,  and 
not  subserving  any  other  end,  such  as  in- 
struction, is  not  adapted  to  them,  while  it 
may  be  to  unbelievers.  And  this  same  end,  the 
mere  proof  of  God's  being  and  truth,  was  sub- 
served alike  by  the  Old  Testament  incursions 
of  barbarians,  taking  the  place  of  God's  pro- 
phets with  their  instructive  speech,  and  by 
the  New  Testament  gift  of  tongues,  contrasted 
with  the  same  prophetic  speech.  With  men 
of  other  tongues — should  be  simply,  with 
other  tongues.  And  other  lips — should  be, 
and  with  flu-  lips  of  others.  (SeeCrit.  Notes.) 
'Other'  in  both  places  means  not  only  other, 
but  different.  And  yet  for  all  that  will 
they  not  hrar  me — should  be,  and  not  even 
so  will  they  hear  me.     This  contains  in  itself, 


by  implication,  the  fact  of  their  unbelief  at  the 
time  the  sign  was  given,  as  well  as  a  statement 
of  their  continued  unbelief,  and  so  forms  the 
point  of  transition  to  the  next  verse.  This  is 
a  translation  from  the  original  Hebrew,  and 
differs  essentially  from  the  Septuagint,  which 
is  plainly  incorrect. 

22.  Wherefore— better,  And  so,  or  So  that. 
Tongues — should  be,  the  tongues.  The  verse 
contains  an  inference  from  the  circumstances 
in  which  the  preceding  utterance  was  made; 
it  being  plainly  enough  implied  in  the  last 
clause  of  verse  21,  that  God  speaks  to  the  Jews 
in  the  way  stated,  because  they  were  unbe- 
lieving. Not  to  them  that  believe,  but  to 
them  that  believe  not.  This  follows,  as  we 
have  seen,  from  the  fact  that  tongues  contain 
simply  the  element  of  proof,  and  so  subserve 
no  useful  purpose  with  those  already  con- 
vinced. But  prophesying  serveth  not. 
This  verb  is  out  of  place  here;  the  predicate, 
'  is  for  a  sign,'  being  carried  over  from  the  pre- 
ceding part  of  the  verse.  All  of  the  charis- 
mata, being  supernatural  endowments,  are 
signs;  and  this  one,  since  it  contains  instruc- 
tion as  well  as  proof,  is  specially  for  believers. 

23.  If  therefore.  This  word  'therefore,' 
by  making  this  apparently  an  inference  from 
the  statement  of  the  preceding  verse,  has  made 
the  passage  a  continual  stumbling-block.  For 
this  statement,  instead  of  following  from  the 
preceding  one,  that  tongues  are  for  a  sign  to 
unbelievers,  seems  directly  opposed  to  it ;  so 
that  it  seems  proper  to  introduce  it  by  however 
instead  of  'therefore.'  And  this  has  led  many 
interpreters  to  tamper  with  the  plain  meaning 
of  verse  22.  For  instance,  Meyer  says,  that 
tongues  are  a  sign  to  make  known  unbe- 
lievers, and  prophecy  to  make  known  be- 
lievers. But  in  this  case,  the  genitive  would 
be  used  in  the  original,  instead  of  the  dative, 
so  that  it  would  read,  tongues  are  for  a  sign 
of  unbelievers,  instead  of  to  unbelievers.  More- 
over this  does  not  make  verses   23,  21,   any 


Ch.  XIV.] 


I.  CORINTHIANS. 


121 


24  But   if  all  prophesy,  and  there  come  iu  one  that)  24  not    say   thai    jre  are   mad?     Hut   if  all    prophesy 
believeth  not,  or  one  unlearned,  he  is  convinced  of  all,         ami  there  come  in  one  unbelieving  or  unlearned  he 

he  is  judged  of  all :  I 


easier,  us  these  verses  do  not  show  the  effect  of 
tongues  in  making  known  one  class  of  persons 
as  unbelievers,  and  of  prophecy  in  making 
known  another  class  as  believers,  but  they 
show  the  effect  of  the  two  on  the  same  class  of 
persons;  the  one  being  effective,  and  the  other 
ineffective,  in  producing  belief.  Mej'er  avoids 
this  difficulty  in  his  interpretation  by  the  fol- 
lowing statement :  "  Prophecy  is  intended  as 
a  sign,  not  for  unbelievers,  but  for  believers; 
that  is.  to  make  known  those  to  whom  the 
prophetic  speech  comes,  as  believers.  See 
verse  24,  where  this  statement  of  the  apostle 
is  confirmed  by  this,  that  such  as  come  into 
the  Christian  assembly  as  unbelievers,  being 
won  by  the  overpowering  impression  of  the 
prophetic  utterance,  bow  to  Christianity,  and 
make  themselves  known  as  believers."  But 
evidently  here,  though  it  is  ingeniously  cov- 
ered up  by  the  language,  there  is  not  a  reve- 
lation of  what  they  are,  but  a  power  to  make 
them  something  else,  viz.,  believers.  De 
Wette  says,  that  the  terms  believing  and  unbe- 
lieving in  verse  22  denote,  according  to  verses 
23-25,  the  results  of  prophecy  and  of  tongues 
respectively;  that  tongues  are  for  those  who 
are  unmoved  by  them,  and  who  remain  in 
their  unbelief,  while  prophecy  is  for  those 
who  are  moved  by  it  to  belief.  But  \\\\p  can- 
not see  that  the  terms  believers  and  unbelievers 
in  this  statement  are  not  adapted  to  denote 
the  states  in  which  these  things  leave  men,  but 
those  in  which  they  find  men?  When  we  say 
that  a  thing  is  for  a  sick  man,  we  do  not  mean 
that  it  will  leave  him  sick,  but,  probably,  pre- 
cisely the  opposite.  RiL'kerthas  in  substance 
the  same  opinion;  also  Stanle}'.  A  Word 
gives  substantially  the  right  interpretation  <>f 
verse  22,  but  does  not  remove  the  difficulties, 
nor  even  seem  to  recognize  them.  Now,  if 
we  can  make  the  connection  of  verse  23  with 
verse  21,  instead  of  with  verse  22,  the  difficulty 
is  removed.  Because  then,  this  statement, 
that  tongues  do  not  convince,  will  follow  di- 
rectly from  the  last  part  of  verse  21,  viz..  that 
they  will  not  listen,  even  when  God  speaks  to 
them  with  strange  tongues.  And  this  con- 
nection can  be  made  in  two  ways.  Either  we 
may  suppose  that  the  apostle's  principal  ob- 
ject in  introducing  the  quotation  of  verse  21  is 


contained  in  this  inference,  verses  23  25,  and 
that  verse  22  is  to  be  treated  as  a  parenthesis 
containing  a  subordinate  conclusion.  In  this 
ease  the  word  'therefore,'  verse  2:;.  would  be 
treated  as  resumptive,  instead  of  strictly  in- 
ferential. Or  we  may  make  verse  22  a  subor- 
dinate part  of  the  sentence  contained  in  verse 
21,  putting  simply  a  comma  between  them — a 
connection  perfectly  allowable  with  the  con- 
junction used,  which,  as  we  have  seen,  means 
so  that,  instead  of  therefore.  Then  verse  23 
can  easily  connect  itself  with  the  principal 
part  of  the  statement,  viz.,  with  verse  21. 
There  may  be  slight  harshness  or  unnatural- 
ness  in  this,  but  it  does  not  seem  nearly  bo 
great  as  that  involved  in  the  other  views  of 
verse  22.  The  whole  church  be  come  to- 
gether into  one  place,  and  all  speak  with 
tongues.  Of  course,  the  strangeness,  and  as 
the  apostle  evidently  regards  it,  the  absurdity 
of  the  spectacle  is  increased  by  its  being  all, 
instead  of  some.  Indeed,  the  effect  depends 
largely  on  this;  since,  if  there  were  mingled 
with  the  speaking  with  tongues  prophecy,  the 
element  of  proof  in  the  tongues  might  not  be 
entirely  overridden  by  the  strange  spectacle 
of  a  body  of  men  all  speaking  and  saying 
nothing  intelligible.  With  all  the  incohe- 
rence and  unintelligibleness  of  the  speech  with 
tongues,  there  must  have  been  an  impression 
of  inspiration,  of  fine  frenzy,  that  would  be 
effective  in  its  measure,  it*  combined  with 
other  things  to  prove  the  intelligence  of  the 
assembly.  Those  that  are  unlearned — 
should  be,  private  persona;  those  that  are 
without  gifts.     (See  mi  verse  16.) 

24.  But  if  all  prophesy.  Here,  ns  in  the 
case  of  speaking  with  tongues,  the  apostle 
supposes  that  they  all  prophesy,  >>>  a-  t"  leave 
no  doubt  as  to  the  source  of  the  impression 
produced.  One  that  believeth  not,  or  one 
unlearned — better,  some  unbeliever,  or  pri- 
vate person.  (See  on  ver.  2:'..)  He  is  con- 
vinced of  all;  he  is  Judged  of  all— should 
be,  he  is  convicted  by  nil  .■  he  is  judged  by  nil. 
This  meaning  of  the  first  verb  accords  better 

than  'is  convinced,'   with    tl ther   part-   of 

the  description.  There  is  conviction  of  sin, 
judgment,  nnd  revelation  of  the  secrets  of 
the  heart.    This  conviction  of  sin  is  the  office 


122 


I.  CORINTHIANS. 


[Ch.  XIV. 


25  And  thus  are  the  secrets  of  his  heart  made  mani- 
fest;  and  so  tailing  down  on  his  face  he  will  worship 
God,  and  report  that  God  is  in  you  of  a  truth. 


25  is  *  reproved  by  all,  he  is  judged  by  all ;  the  secrets 
of  his  heart  are  made  manifest ;  and  so  he  will  fall 
down  on  his  face  and  worship  God, declaring  that 
God  is  2 among  you  indeed. 


1  Or,  convicted.  ...2  Or, 


and  effect  of  the  truth  accompanied  by  the 
Spirit.  (Cf.  John  16:  8,  9.)  The  judgment, 
like  the  conviction  of  sin,  is  the  result  of  the 
truth  spoken,  not  the  conscious  act  of  the  per- 
son speaking.  The  truth  calls  men  to  judg- 
ment or  scrutiny  before  the  bar  of  their  own 
consciences.  (Cf.  John  20:  23.)  By  all— all 
are  represented  as  prophesying;  and  so  the 
effect  is  produced  by  all  alike. 

25.  And  thus.  These  words  are  to  be 
omitted.  (See  Crit.  Notes.)  The  words  which 
follow  are  to  be  connected  immediately 
with  the  preceding,  as  a  part  of  the  process 
described  there.  The  secrets  of  his  heart 
are  made  manifest — not  to  others,  but  to 
the  man  himself.  One  of  the  powers  possessed 
by  the  truth  is  to  uncover  to  the  man  the 
hidden  facts  of  his  own  spirit.  (Cf.  John  3: 
19-21.)  He  will  worship  God.  There  is 
implied  here  the  conversion  of  the  unbeliever, 
so  that  we  have  the  converting  as  well  as 
the  convicting  and  revealing  power  of  the 
truth,  which  is  not  evinced  by  the  sign  with- 
out the  truth.  And  report— should  be,  re- 
porting, or  making  known.  God  is  in  you — 
the  preposition  means  also  among.  But  prob- 
ably it  is  this  presence  of  God  within  them, 
manifesting  itself  in  such  powerful  utterance, 
that  is  meant. 

Here  we  may  consider  the  question,  what 
Paul  means  by  speaking  with  tongues.  Does 
he  mean  by  tongues,  languages?  That  would 
seem  to  be  the  natural  inference  from  the  gift 
of  tongues  in  the  second  chapter  of  the  Acts. 
But  there  are  several  things  decidedly,  and 
indeed  conclusively,  against  that  view.  In 
the  first  place,  the  apostle's  leading  objection 
does  not  apply.  He  says  that  tongues  are  for 
private  edification,  not  for  the  instruction  of 
the  church,  and  that  in  them  a  man  speaks  to 
himself  and.  to  God.  (Ver. 2-4, 28, etc)  Now,  if 
he  had  meant  speaking  in  foreign  languages, 
how  evident  it  is  that  the  true  use  of  such  a 
gift  is  no  more  private  and  personal  than  that 
of  prophecy,  and  that  the  proper  direction 
would  have  been,  not  to  reserve  it  for  a  man's 
own  communion  with  God — a  use  almost 
equally   absurd   with   its  public   use    in    the 


church — but  to  employ  it  where  persons  of 
other  languages  were  present,  as  at  the  Day  of 
Pentecost.  Then,  secondly,  the  statement, 
ver.  14-16,  that  in  the  speaking  with  tongues, 
the  spirit,  and  not  the  intellect,  is  active,  and 
that  this  is  the  reason  that  the  person  is  not 
understood,  is  not  consistent  with  this  view. 
For  this  points  evidently  to  a  quality  of  the 
thing  said,  not  to  mere  obscurity  of  the  lan- 
guage, and  especially  not  to  the  unintelligi- 
bleness of  a  foreign  language.  This  is  ren- 
dered still  plainer  by  the  direct  contrast 
which  Paul  makes,  (ver.  19)  between  praying 
with  the  tongue  and  praying  with  the  mind. 
And  finally,  in  ver.  9,  it  is  evident  that  he 
means  by  the  tongue  the  organ  of  speech,  and 
it  is  at  least  natural  to  suppose  that  he  means 
the  same  by  it  in  the  rest  of  the  passage.  And 
besides,  its  use  in  this  verse  is  superfluous  and 
unaccountable,  unless  it  is  intended  to  con- 
trast this  employment  of  the  tongue  with  its 
use  in  the  utterance  of  unintelligible  speech. 
The  use  of  the  expression  speaking  with 
tongues,  or  with  a  tongue,  is  that  which 
justifies  in  this  verse  the  expression  uttering 
speech  by  means  of  the  tongue,  if  we  suppose 
that  the  former,  like  the  latter,  is  u«ed  of  the 
tongue  as  an  organ  of  speech.  The  clue  to 
the  kind  of  speech  denoted  is  found  in  the 
statement  noticed  above,  that  in  speaking 
with  tongues  the  spirit,  and  not  the  mind,  is 
active.  This  would  apply  to  ecstatic,  abrupt, 
disconnected  speech,  in  which  the  spiritual 
nature  of  the  man,  rather  than  the  intellectual, 
found  expression.  And  inasmuch  asgenerally 
the  tongue  is  the  organ  of  the  intellect,  but  in 
this  case  the  latter  is  wanting,  or  does  not 
appear,  such  speech  would  naturally  come  to 
be  called  speaking  with  a  tongue,  and,  as 
such,  opposed  to  speaking  with  the  intel- 
lect. (Cf.  ver.  19.)  And  inasmuch  as  such 
speech  would  naturally  assume  different 
forms,  the  plural  would  come  to  be  used,  and 
we  should  find  expressions  like  kinds  of 
tongues,  speaking  with  tongues,  etc.  In  sub- 
stance, this  is  the  view  of  Meyer  and  De 
Wette,  but  it  differs  from  that  in  the  inter- 
pretation given  to  verse  13,  and  in  not  limiting 


Ch.  XIV.] 


I.  CORINTHIANS. 


123 


26  How  is  it  then,  brethren?  when  ye  come  together, 
every  one  of  y"u  hath  a  psalm,  hath  a  doctrine,  bath  a 
tongue,  hath  a  revelation,  hath  an  interpretation.  Let 
all  things  be  done  unto  edifying. 

2~  If  any  man  speak  in  an  unknown  tongue,  let  it  be 
by  two,  or  at  the  most  by  three,  and  that  by  course  ;  and 
let  one  interpret. 

28  But  it  there  be  no  interpreter,  let  him  keep  silence 
in  the  church;  and  let  him  speak  to  himself,  and  to 
God. 

29  Let  the  prophets  speak  two  or  three,  and  let  the 
other  judge. 

30  If  any  thing  be  revealed  to  another  that  sitteth  by, 
let  the  first  hold  his  peace. 


2f>  What  is  it  then,  brethren?  When  ye  come  to- 
gether, eaeb  one  hath  a  psalm,  bath  a  teaching, hath 
a  revelation,  hath  a  tongue,  batb  an  Interpretation. 

2"  Let  all  things  be  done  unto  edifying.  If  any  man 
speaketb  in  a  tongue,  let  it  be  by  two,  or  at  the  mosl 

by   three,  and   that  in   turn;  and   lei   one    U 
28  but  if  there  l.e  no  interpreter,  let   him  keep  cilence 
2D  In  the  church  ;  and  let  him  speak  to  himself,  and  to 

God.    And  let  the  prophets  Bpeak  by  iu three, 

30  and  let  the  oth(  is  i  discern.    Bui  If  a  revelation  be 

made  to  another  sitting  by,  let  the  first  keep  silence. 


1  Gr.  discriminate. 


the  gift  to  expressions  of  prayer  and  praise. 
(See  on  ver.  13.) 

26.  How  is  it?  Better,  What  is  it,  etc?— 
i.  e.,  what  is  the'  result  of  all  this?  When 
ye  come  together — viz.,  as  a  church. 
Every  one  of  you.  'Of  you'  is  to  be 
omitted.  (See  Crit.  Notes.)  Hath  a  psalm. 
(See  on  ver.  15.)  The  word  is  the  Septuagint 
translation  of  the  Hebrew  word  for  the 
Psalms,  and  means  a  religious  hymn.  In 
earlier  Greek,  the  word  designated  the  twang- 
ing of  the  harp-strings,  and  hence,  an)'  strain 
of  music.  Hath  a  doctrine — better,  a  teach- 
ing. A  tongue — a  revelation.  The  order 
of  these  words  is  to  be  reversed.  (See  Crit. 
Notes.)  This  brings  the  gift  of  tongues  and 
of  interpretation  together,  as  they  naturally 
would  be  placed;  and  also  revelation  and 
teaching.  Let  all  things  be  done  unto 
edifying — i.  e.,  for  the  building  up  of  the 
church.  This  is  the  general  principle  to  be 
observed  in  the  use  of  these  gifts.  (See  12:  7; 
ver.  3,  4,  5,  17,  19,  etc.)  With  this  verse,  the 
apostle  begins  the  practical  application  of 
what  he  has  been  saying. 

27.  If  any  man  speak  in  an  unknown 
tongue — literally,  Whether  any  one  speak 
with  a  tongue.  The  second  correlative  is 
omitted,  but  the  sentence  begins  as  if  he  were 
introducing  a  series  of  suppositions.  By 
two,  or  at  the  most,  by  three,  and  that 
by  course — better,  in  course,  or  in  turn. 
The  meaning  is  that  only  two  or  three  were 
to  use  this  gift  at  each  meeting;  and  that 
these  were  to  speak  in  turn,  not  all  together. 
And  let  one  interpret.  The  word  'one' 
here  is  not  the  indefinite  pronoun,  but  the 
numeral  ;  so  that  it  is  restrictive.  Only  one 
was  to  act  as  interpreter  for  the  two  or  three 
who  spoke  with  tongues.  The  reason  for  this 
last  injunction  does  not  appear,  but  it  was 
apparently  in  the  interest  of  order. 


28.  Let  him  keep  silence  in  the  church- 
better,  in  church.  This  silence  in  church  is 
contrasted  with  the  speaking  in  private  that 
follows.  In  the  preceding  verse,  the  first 
supposition  is  that  some  one  has  a  tongue; 
and  then  it  is  treated  on  the  other  supposition, 
that  there  are  several.  Here  he  returns  to  the 
first  supposition,  and  'him'  refers  to  the  one 
speaking  with  a  tongue.  And  let  him  speak 
to  himself,  and  to  God.  Cf.  ver.  2.  in 
which  the  apostle  says  that  the  speech  with 
tongues  is  addressed  not  to  man,  but  to  God; 
and  ver.  4,  in  which  he  says  that  it  edifies  the 
man  himself,  and  not  the  church.  Hence, 
the  apostle  enjoins  them  here  not  to  occupy 
the  time  of  the  church  with  what  is  between 
only  the  man  himself  and  God. 

29.  Let  the  prophets  speak  two  or 
three,  and  let  the  other  judge — should  be, 
But  prophets,  let  two  or  three  speak,  and  the 
others  judge,  or  discriminate.  By  putting 
the  word  'prophets'  at  the  beginning  of  the 
sentence,  the  Greek  indicates  the  change  of 
subject  from  tongues  to  prophecy,  and  also 
makes  more  evident  the  connection  of  the 
word  with  both  parts  of  the  sentence  that 
follows.  'Let  the  others  judge.'  The  other 
prophets  are  meant.  The  matter  of  judg- 
ment is  whether  what  is  said  is  really  prophecy 
or  not.  Of  course,  they  would  not  sit  in 
judgment  on  what  was  said,  assuming  it  to 
be  inspired.  It  is  to  be  noticed  that  the 
apostle,  in  speaking  of  the  number  of  proph- 
ets who  are  to  Bpeak,  omits  the  words  'at 
most,'  with  which  be  limits  the  number  of 
those  who  are  to  use  the  gift  of  tongues. 

30.  If  anything,  etc.— should  be,  But  if 
a  revelation  be  made  to  another  sitting  by,  U  t 
the  first  be  silent.  The  revelation  coming 
fresh  tit  the  time,  is  an  indication  of  it-  im- 
portance; and  the  one  speaking  is  to  stop, 
therefore. 


124 


I.  CORINTHIANS. 


[Ch.  XIV. 


31  For  ye  may  all  prophesy  one  by  one,  that  all  may 
learn,  and  all  mav  lie  comforted. 

32  And  the  spirits  of  the  prophets  are  subject  to  the 
prophets. 

33  For  God  is  not  the  author  of  confusion,  but  of 
peace,  as  in  all  churches  of  the  saints. 

34  Let  your  women  keep  silence  in  the  churches:  for 
it  is  not  permitted  unto  them  to  speak;  but  they  are 
commanded  to  be  under  obedience,  as  also  saith  the 
law. 


31  For  ye  all  can  prophesy  one  by  one,  that  all  may 

32  learn,  and  all  may  be  l  comforted;  and  the  spirits  of 

33  the  prophets  are  subject  to  the  prophets ;  for  God  is 
not  a  God  of  confusion,  but  of  peace. 

34  As  in  all  the  churches  of  the  saints,  let  the  women 
keep  silence  in  the  churches:  for  it  is  not  permitted 
unto  them  to  speak  ;  but  let  them  be  in  subjection, 


1  Or,  exhorted. 


31.  For  ye  may,  etc.— better,  You  can. 
This  statement  is  intended  to  confirm  the 
preceding  injunction,  that  in  case  of  a  revela- 
tion to  another,  the  one  speaking  is  to  stop, 
and  allow  the  other  to  speak.  One  by  one. 
Is  opposed,  apparently,  to  two  speaking  to- 
gether. One  alternative  to  the  apostle's  in- 
junction that  the  first  be  silent,  is  that  the 
two  speak  together.  But  this  would  produce 
the  confusion  against  which  he  would  guard 
them,  and  prevent  the  general  instruction 
that  he  wished  to  secure.  All  might  speak  in 
that  way,  but  not  in  such  a  way  that  all 
might  learn.  Or,  as  another  alternative,  the 
first  might  continue  speaking,  and  not  allow 
the  other  to  begin.  But  this  would  hinder 
the  speaking  of  all,  that  the  apostle  desired. 
But  in  the  way  suggested  by  the  apostle,  all 
would  speak  one  by  one,  either  at  that,  or  in 
subsequent  meetings.  By  all,  he  means,  of 
course,  the  prophets,  since  all  the  members 
did  not  have  the  gift  of  prophecy.  All  may 
be  comforted —  better,  may  be  exhorted. 
The  word  has  both  meanings,  but  in  this 
place  the  more  general  meaning  is  to  be  pre- 
ferred. Grimm  says,  that  it  embraces  in 
itself  here  the  notions  of  admonishing,  con- 
soling, and  confirming.  By  making  this  the 
object  of  all  prophesying,  the  apostle  implies 
that  there  were  differences  in  the  prophetic 
utterances,  adapting  them  to  the  different 
persons  present,  so  that  all  ought  to  speak,  in 
order  to  satisfy  all. 

3'Z.  And  the  spirits  of  the  prophets  are 
subject  to  the  prophets.  '  The  spirits  of  the 
prophets'  here  are  their  own  spirits,  though 
of  course  under  the  inspiration  of  the  Holy 
Spirit.  'Are  subject  to  the  prophets.'  They 
are  not  compelled  to  speak  when  a  revelation 
is  made  to  their  spirits,  whether  they  will  or 
not.  This  is  the  second  reason  for  the  injunc- 
tion that  the  one  prophesying  be  silent  when 
a  revelation  is  made  to  another. 

33.  For  God  is  not  the  author  of  con- 


fusion— better,  not  a  God  of  confusion.  Not 
confusion,  but  peace  characterizes  him.  This 
is  the  reason  why  the  spirits  of  the  prophets 
are  subject  to  the  prophets,  since  to  leave  the 
prophets  subject  to  their  spirits  would  make 
them  speak  whenever  the  Spirit  was  on  them, 
and  so  more  than  one  at  a  time,  causing  con- 
fusion. But  he,  being  instead  a  God  of  peace, 
subjects  the  spirits  to  the  prophets,  so  that,  by 
restraining  them,  one  can  speak  at  a  time,  and 
thus  have  peace.  As  in  all  churches  of  the 
saints — better,  all  the  churches,  etc.  This 
should  be  connected  with  the  following  verse, 
instead  of  with  this  one,  viz.  :  'As  in  all  the 
churches  of  the  saints,  let  your  women,'  etc. 
Meyer  states  well  the  reason  for  preferring 
this  connection,  viz.,  that  ver.  33  contains  a 
general  principle,  while  ver.  34  gives  a  spe- 
cific command  for  the  Corinthian  Church,  and 
that  it  is  much  more  natural  to  compare  one 
specific  case  with  another  than  a  general  prin- 
ciple, obtaining  everywhere,  with  any  one  or 
more  specific  cases. 

34.  Let  your  women  keep  silence  in 
the  churches — should  be.  the  women.  (See 
Crit.  Notes.)  The  word  'churches'  here  has 
its  primary  meaning  of  assemblies  or  meet- 
ings. The  apostle's  command  has  reference, 
not  to  the  churches  generally,  but  to  the 
assemblies  of  the  Corinthian  Church.  For 
it  is  not  permitted  unto  them  to  speak. 
(Cf.  1  Tim.  2:  12.)  On  the  relation  of  this 
to  the  command  for  women  to  speak  and  pray 
veiled  (ii:Sseq.),  little  definite  can  be  said. 
One  thing  seems  certain — that  the  injunction 
in  ch.  11  can  scarcely  be  treated  as  hypotheti- 
cal, so  as  to  mean,  If  women  speak  or  pray 
(and  I  do  not  a/low  them  to),  it  should  be  with 
uncovered  head.  For  in  the  first  place,  the 
clause  in  parenthesis  would  have  to  be  stated, 
to  prevent  serious  misunderstanding.  And 
as  it  stands,  it  would  be  a  waste  of  time  and 
words,  and  an  obscuring  of  the  real  issue  and 
of  the  apostle's  thought,  that  would  constitute 


Ch.  XIV.] 


I.  CORINTHIANS. 


125 


35  And  if  they  will  learn  anything,  let  them  ask 
their  husbands  at  home:  for  it  is  a  shame  for  women  to 
speak  in  the  church. 

36  What!  came  the  word  of  God  out  from  you?  or 
came  it  unto  you  only  '.' 

.17  If  any  man  think  himself  to  be  a  prophet,  or 
spiritual,  let  him  acknowledge  that  tli"  things  that  I 
write  unto  you  are  ilie  commandments  of  the  Lord. 

o.s  But  if  any  man  be  ignorant,  let  him  be  ignorant. 


SS  as  also  aaitfa  the  law.    And  If  they  would  learn  any- 
thing, lei  them  ask  their  own  husbands  at  home: 

lor   it   is  shameful    for  a  woman   to   speak    in    the 

36  chinch,    what?   was  it  from  you  thai  the  word  of 
ixo.i  wenl  forth "  or  came  il  unto  you  aloi 

37  If  any  man   thinkrih    himself  to   be  a  prophet    or 
spiritual,  lei    him  take  knowledge  of   the  things 

which    I    write  unto  you,  thai   they   are   the   com- 

38  mandment  of  the   Lord,     i  But  if  any  man  is  i   no- 
rant,  let  him  be  ignorant. 


1  Many  ancient  authorities  read.  But  if  any  man  knoweth  not.  he  it  not  known. 


as  serious  a  charge  against  apostolic  authority 
as  a  positive  contradiction.  The  apostle  must 
be  speaking  of  two  things  in  these  passages, 
so  that  there  is  a  speaking  of  women  in  the 
meetings  of  the  church  that  is  allowed,  and 
another  that  is  not  allowed.  But  how  shall 
we  decide  what  is  allowed,  and  what  is  not 
allowed,  so  as  to  make  any  practical  applica- 
tion of  the  teaching?  Possibly,  Meyer's  sug- 
gestion may  be  taken,  that  the  words  in  the 
assemblies  in  this  passage  make  it  applicable 
to  the  meetings  of  the  entire  church,  while 
the  other,  in  which  permission  is  impliedly 
given  for  women  to  speak,  applies  to  the 
smaller,  less  public,  meetings  of  part  of  the 
church.  Possibly,  too,  the  change  of  customs 
would  make  the  whole  matter  less  significant, 
and  the  assumption  of  an  unwomanly  posi- 
tion, contrary  to  the  established  relations 
betweeen  man  and  woman,  less  evident  now 
than  then.  (See  on  11:  16.)  But  they  are 
commanded  to  be  under  obedience — 
should  be,  But  let  them  be  in  subjection.  (See 
Crit.  Notes.)  As  also  saith  the  law.  The 
reference  is  to  Gen.  8:  16,  the  curse  pro- 
nounced on  Eve.  This  term  'law'  is  fre- 
quently applied  to  the  books  containing  the 
law,  and  even  to  the  whole  Old  Testament. 

35.  And  if  they  will— better,  if  they  wish 
to.  Let  them  ask  their  husbands — hetter, 
their  own  husbands.  This  is  contrasted  with 
asking  other  men  in  the  church.  The  more 
general  object  of  their  speaking  would  be  to 
teach  or  exhort  others;  this  forbids  them  to 
speak  in  public,  even  for  the  sake  of  learning. 
For  it  is  a  shame — better,  shameful.  For 
women — should  be,  for  a  woman  to  speak  in 
church.  (See  Crit.  Notes. )  It  is  disgraceful, 
because  it  is  unwomanly,  perverting  the 
proper  relations  of  man  and  woman.  It  was 
not  only  wrong  in  itself,  but  contrary  to  cus- 
tom and  opinion  ;  and  so  it  brought  disgrace 
for  women  to  speak  in  church. 

33.    What!    came,    etc. — should    be,    Or 


came,  etc.  This  is  an  alternative  on  which 
their  conduct  in  this  matter  might  be  justi- 
fied. If  they  had  been  the  source  from  which 
the  word  came,  they  might  dictate  the  custom 
in  reference  to  women's  speaking,  as  in  other 
matters.  But  as  (hey  had  received  the  word, 
they  would  have  to  take  this,  together  with 
the  rest,  from  the  proper  source.  Or  came 
it  unto  you  only?  'Only'  here  modifies 
'you,'  and  is  better  translated  alone,  to  avoid 
ambiguity.  The  question  is,  if  they  are  the 
on'y  ones  to  whom  the  word  came.  If  they 
had  been  the  only  ones  to  whom  it  came,  they 
might  set  the  fashion  for  others  to  follow. 
The  first  alternative  would  make  them  inde- 
pendent of  apostolic  authority;  the  second,  f 
the  other  churches. 

37.  Or  spiritual— one  endowed  with  the 
special  gifts  of  the  Spirit.  Let  him  acknowl- 
edge—should  be,  let  him  know,  or,  know  well. 
The  verb  is  a  compound,  which  denotes  thor- 
ough knowledge.  That  the  things  that, 
etc. — the  construction  is  not  so  simple  as  is 
implied  in  this  rendering.  It  should  be,  Let 
him  know  the  things  that  I  write  untoyou,that 
they  are  the  comma  ml  mints  of  the  Lord.  The 
test  of  the  genuineness  of  the  claim  to  inspired 
knowledge  is,  that  he  recognizes  the  indis- 
putable command  of  God  as  such.  This  claim 
of  the  apostle,  that  his  command  is  the  com- 
mand of  God,  is  significant.  For  command- 
ments read  commandment.  (See  Crit.  Notes.  I 

38.  But  if  any  man  be  ignorant,  lei  him 
be  ignorant — the  meaning  is  evident.  Such 
ignorance,  the  apostle  says,  is  hopeless;  let  it 
alone.  But  there  is  another  reading,  having 
excellent  external  authority,  which  menu-,  but 
if  any  one  knoweth  not,  he  it  not  known.  '  See 
Crit.  Notes.)  That  is,  he  is  not  known  by 
God,  as  he  knows  his  children.     (Cf. 

This  is  a  severe  conclusion,  and  if  we  adopt 
the  reading,  we  must  suppose  thai  the  ignor- 
ance which  makes  Paul  conclude  that  the 
ignorant  person  is  unknown  by  God,   is  quite 


126 


I.  CORINTHIANS. 


[Ch.  XIV. 


39  Wherefore,  brethren,  covet  to  prophesy,  and  for- 
bid not  to  speak  with  tongues. 

40  Let  all  things  be  done  decently  and  in  order. 


39  Wherefore,  my  brethren,  desire  earnestly  to  proph- 

40  esy,  and  forbid  not  to  speak  with  tongues.    But  let 
I        all  things  be  done  decently  and  in  order. 


general.  A  failure  to  acknowledge  the  apos- 
tle's general  teaching  as  divine,  might  justify 
this  as  a  probable,  but  not  as  a  certain  conclu- 
sion. But  there  are  internal  evidences  in  favor 
of  the  other  reading. 

39.  Wherefore,  brethren, covet  to  pro- 
phesy—should  be,  And  so,  my  brethren,  seek 
earnestly  to  prophesy.  On  the  insertion  of 
'  my,'  see  Crit.  Notes.  On  the  meaning  of  the 
verb,  see  on  12:  31  ;  14:  1.  It  does  not  seem 
to  have  been  suggested  to  the  commentators 
that  possibly,  if  not  probably,  this  flrstclause, 
like  the  second,  refers  to  what  they  are  to  de- 
sire as  a  body,  not  necessarily  for  themselves, 
individually,  but  among  them,  in  the  church. 
If  it  refers  to  what  they  are  to  desire  for  them- 
selves individually,  then  the  second  clause 
would  more  naturally  be  concerned  also  with 
the  attitude  of  individuals  in  regard  to  speak- 
ing with  tongues,  and  some  other  verb  than 
forbid  would  have  been  employed.  If  this 
does  refer  to  what  the  church  is  to  desire  for 
its  members,  then  it  should  be  translated : 
Seek  earnestly  prophesying,  and  do  not  forbid 
speaking  with  tongues.  This  indicates  exactly 
the  estimate  put  on  the  two  gifts  by  the  apos- 
tle. One  is  not  undesirable,  and  the  other  is 
extremely  desirable.     (Cf.  verse  1.) 

40.  Let  all  things— should  be,  And  let. 
(See  Crit.  Notes.)  Decently— possibly,  deco- 
rously is  a  better  word.  And  in  order— by 
this  he  means  that  things  are  to  be  kept  in 
their  proper  place.  The  apostle  has  in  mind 
in  this  closing  injunction  such  unseemly  things 
as  women's  speaking  in  the  congregation,  and 
several  talking  at  the  same  time.  (Cf.  verses 
27-35.) 

CRITICAL   NOTES. — CHAP.    XIV. 

5.  For  greater  is  the  reading  of  xc  DEFG, 
etc.  d  e  f  gvulg  syrutr,  etc. ;  and  greater  is  the 
reading  of  N*  ABP,  etc. 

10.  Of  them  is  found  in  Nc  Dc  EKL  g  syrutr, 
etc.  It  is  omitted  in  N*  ABDF,  etc.  e  f  vulg 
sah  cop,  etc. 


18.  My  God  is  the  reading  of  KL,  etc.,  two 
MSS.  of  the  vulg,  etc.,  and  the  my  is  to  be 
omitted. 

21.  Other  lips  is  the  reading  of  DEFG,  etc. 
it  vulg  cop'  syrP  (syr8ch)  etc.  Lips  of  others 
is  the  reading  of  NAB   cursives,  etc. 

25.  And  so  the  secrets  is  the  reading  of  Dc 
KL  syrP,  etc.  And  so  is  omitted  in  NABD-F 
G  d  e  f  g  vulg  syrsch  cop,  etc. 

26.  Each  one  of  you  is  the  reading  of  NDEF 
G,  etc.  it  vulg  syr"lr,  etc.  Of  you  is  omitted 
in  N*  AB  cop,  etc.  Hath  a  tongue,  hath  a 
revelation,  is  the  reading  in  only  L,  etc.,  and 
the  reverse  is  the  proper  order. 

34.  Four  women  is  the  reading  of  DEFG  d 
e  g  syrutr,  etc.  Four  is  omitted  in  NAB  f  vulg 
cop,  etc.  To  be  under  obedience  is  the  reading 
of  DFGK,  etc.,  de  f  gvulg  syrP,  etc.  Let 
them  be,  etc.,  is  found  in  NAB  syrsch  cop,  etc. 

35.  For  women  is  the  reading  of  Nc  DEFG, 
etc.,  d  e  g  syrutr,  etc.  For  a  woman  is  found 
in  N*  AB  f  vulg  cop,  etc. 

37.  Commandments  is  the  reading  of  D  b  and 
c  E*"*KL,  etc.  f  vulg  syrutr,  etc.  Command- 
ment is  found  in  NAB  cop,  etc.  The  word  is 
omitted  by  Tischendorfon  the  authority  of  D* 
E*FG  d  e  g,  etc.,  and  as  in  itself  a  probable 
reading. 

38.  Let  him  be  ignorant  is  the  reading  of  Nc 
A2  BD  b  and  c  EK,  etc.  syrutr,  etc.  He  is  un- 
known is  found  in  N*  A*D*  FG  d  e  f  g  vulg, 
etc.  The  external  authority  is  thus  in  favor 
of  the  latter  reading,  which  also  has  in  its 
favor  that  it  is  the  more  difficult  reading.  But 
the  reading  'let  him  be  ignorant'  brings  to- 
gether two  vowels — the  last  in  this  word  and 
the  first  in  the  next — that  are  the  same;  and 
the  change  to  the  other  reading  might  easily 
have  occurred  therefore  through  the  dropping 
of  one  of  these.     The  choice  is  difficult. 

40.  And,  at  the  beginning,  is  to  be  inserted 
on  the  authority  of  NABDEFG,  etc.,  it  vulg 
syrsch  cop,  etc. 


Ch.  XV.] 


I.  CORINTHIANS. 


127 


CHAPTER  XV. 


MOREOVER,  brethren,  I  declare  unto  you  the  gospel 
which  I  preached  unto  you,  which'  also  ye   have 
received,  and  wherein  ye  stand  ; 

2  By  which  also  ye  are  saved,  If  ye  keep  in  memory 
what  I  preached  unto  you,  unless  ye  have  believed  iii 
vain. 

3  For  I  delivered  unto  you  first  of  all  that  which  I 
also  received,  how  that  Christ  died  for  our  sius  accord- 
ing to  the  Scriptures: 


1  Now  I  make  known  unto  you,  brethren,  the  gos- 
pel which  I  preached  unto  you,  which  also  ye  re- 

■2  ceived,  wherein  also  ye  stand,  by  which  also  >  an 
saved.it'  ye  hold  fast  the  word  which  i  preached 

3  unto  you,  except  ye  believed  '  in  rain.  For  1  de- 
livered unto  you  first  of  all  that  which  also  1  re- 
ceived, how  that,  Christ  died  for  our  sins  according 


1  Or,  without  ciusc. 


ANALYSIS. 

1-11.  Statement  of  the  historical  fact  of 
Christ's  resurrection,  and  of  the  witnesses  for 
it.  12,  13.  Inference,  from  Christ's  resur- 
rection, that  there  is  such  a  tiling  as  resur- 
rection from  the  dead.  14-19.  Importance 
of  Christ's  resurrection  to  the  whole  system 
of  Christian  truth,  and  the  uselessness  of  per- 
sonal faith  without  it.  20-22.  Comparison 
between  Adam  and  Christ  carried  out  witli 
reference  to  death  and  the  resurrection.  23- 
28.  Order  of  the  resurrection,  and  its  con- 
nection with  the  surrender  of  the  Messianic 
kingdom  by  Christ.  29-32.  Uselessness  of 
baptism  for  the  dead,  and  of  Christian  suffer- 
ing, if  there  is  no  resurrection.  33,  34. 
Warning  against  false  teachers. 

35-53.  The  manner  of  the  resurrection, 
and  nature  of  the  resurrection  bodj-.  36-44. 
Resurrection  body  different  from  the  present 
body,  and  argument  from  analogy  in  support 
of  it.  45-49.  Resurrection  body  adapted  to 
the  higher  spiritual  part  of  the  man,  as  the 
present  is  to  the  lower.  50-53.  Immortality 
of  the  resurrection  body. 

54-57.  Final  triumph  over  sin  and  death. 
58.  Exhortation  to  Christian  steadfastness  in 
view  of  the  resurrection. 


Ch.  15 :  1.  Moreover  —  better,  Now. 
The  Greek  conjunction  indicates  a  transition 
to  a  new  subject.  The  gospel— the  glad 
tidings  of  salvation,  in  which  the  facts  of  the 
death  and  resin rection  of  Christ,  which  he 
proceeds  to  enumerate,  were  cardinal  points. 
Which  I  preached  unto  you— the  word  for 
'preach'  here,  and  in  ver.  2,  is  derived  from 
the  word  for  'gospel,'  and  means,  literally,  to 
bring  good  news — the  gospel  of  which  I  brought 
the  good  news  to  you.  (Cf.  Luke  2 :  10. )  I  de- 
clare, at  the  beginning  of  the  verse,  is  better 
translated,  I  make  known.     There  is  probably 


a  reproach  implied  in  this  statement  that  lie 
makes  known  to  them,  as  if  it  were  a  new 
thing,  the  gospel  already  preached  to  them. 
Which  also  ye  have  received— should  be, 
which  also  ye  received.  And  wherein,  etc. 
— should  be,  in  which  also  ye  stand.  There  is 
a  climax  in  these  four  relative  clauses,  limit- 
ing the  word  'gospel,'  the  progress  being 
indicated  by  the  word  'also.'  Ye  stand— op- 
posed to  falling.     (Cf.  10:12.) 

2.  By  which— should  be,  Through  which 
also  ye  are  saved.  The  verb  is  present,  de- 
noting an  incomplete  process,  the  progress  «>f 
which  is  contingent  on  their  holding  fast  the 
word  by  which  it  is  accomplished.  If  ye 
keep  in  memory  what  I  preached — 
should  be,  if  ye  holdfast  the  word  with  which. 
They  were  to  have  a  continued  belief,  and 
not  merely  memory,  of  this  word,  a  spiritual 
rather  than  an  intellectual  hold  of  it.  (Cf. 
Luke  8:  15;  1  Thess.  5:  21;  Heb.  3:  6,  14; 
10:  23.)  There  is  another  construction  of  this 
clause  grammatically  possible,  according  to 
whicli  it  would  be  rendered,  I  make  known,  I 
say,  with  what  word  I  preached  the  gospel 
unto  you,  if  you  hold  it  fast.  The  difficulty 
is,  that  their  holding  it  is  not  a  condition  of 
his  having  preached  the  word,  but  of  their 
being  saved  by  it.  (See  "Winer,  661.)  Unless 
ye  have  believed  in  vain— should  be,  ye  be- 
lieved in  vain. 

3.  For  I  delivered  unto  you  first  of  all 
— literally,  among  the  first  things — i.  e.,  the 
most  important  things.  This  is  a  confirmation 
of  the  statement  that  the  gospel  now  an- 
nounced is  the  same  originally  preached  to 
them.  That  which  I  also  received.  He 
received  it  from  others,  and  passed  it  along  to 
them.  The  Greek  verbs  are  such  as  to  indi- 
cate this  relation  of  the  two  acta  to  each  other. 
[Canon  Evans,  in  the  "Bible  Commentary," 
snys:  Received. — t,  e.,  straigh'  from  the  Lord 
by  special  revelation  "  ;    but  I  cannot  see  that 


128 


I.  CORINTHIANS. 


[Ch.  XV. 


4  And  that  he  was  buried,  and  that  he  rose  again  the 
third  day  according  to  the  Scriptures ; 

5  And  that  be  was  seen  of  Cephas,  then  of  the  twelve: 
(>  After   that,  he   was   seen   of   above    five   hundred 

brethren  at  once;   of  whom  the  greater  part  remain 
untu  this  present,  but  some  are  fallen  asleep. 

7  After  that,  he  was  seen  of  James;  then  of  all  the 
apostles. 

8  And  last  of  all  he  was  seen  of  me  also,  as  of  one 
born  out  of  due  time. 

9  For  I  am  the  least  of  the  apostles,  that  am  not  meet 
to  be  called  an  apostle,  because  I  persecuted  the  church 
of  God. 


4  to  the  scriptures ;  and  that  he  was  buried  ;  and  that 
he  hath   been  raised  on  the  third  day  according  to 

5  the   scriptures;    and  that  he  appeared  to  Cephas; 

6  then  to  the  twelve;  then  he  appeared  to  above  rive 
hundred  brethren  at  once,  of  whom  the  greater  part 

7  remain  until  now,  but  some  are  fallen  asleep ;  then 
S  he  appeared  to  James;  then  to  all  the  apostles;  and 

last  of  all,  as  to  the  child  untimely   born,  he  ap- 

9  peared  to  me  also.    For  I  am  the  least  of  the  apostles, 

that  am  not  meet  to  be  called  an  apostle,  because  I 


the  Greek  verb,  (or  verbs),  affords  answer  to 
the  inquiry,  "  From  whom  did  he  receive  the 
gospel?"—  i.  e.,  directly  from  Christ,  or  indi- 
rectly, through  human  channels?  Yet  his 
language  in  the  first  chapter  of  the  Epistle  to 
the  Galatians  proves  that  he  received  the  sub- 
stance of  the  gospel  from  Christ  by  direct 
revelation,  and  the  fact  that  '  Christ  died  for 
our  sins,' — not  simply  that  he  died — was  cer- 
tainly an  important  part  of  the  gospel,  as 
understood  by  Paul.  May  we  not  suppose 
that  whatever  Paul  received  through  human 
channels  was  certified  to  him  by  the  Spirit  of 
Christ,  so  that  his  assurance  of  its  truth  did 
not  rest  ultimately  upon  human  testimony, 
but  upon  revelation?  A.  H.]  Christ  died 
for  our  sins.  The  preposition  used  here 
denotes  simply  that  Christ's  death  had 
reference  to  our  sins.  According  to  the 
Scriptures— as  the  Old  Testament  Scriptures 
had  foretold.  (See  Isa.  53 :  5 ;  Dan.  9:  26; 
Zech.  13:  7.) 

4.  And  that  he  rose  again— should  be, 
has  been  raised.  This  is  a  past  action  contin- 
uing into  a  present  state,  unlike  the  death  and 
burial,  which  are  simply  past  actions.  Ac- 
cording to  the  Scriptures.  This  belongs 
only  with  the  statement  of  the  resurrection, 
not  of  the  burial.  Otherwise  the  that  would 
be  omitted  before  the  second.  'The  Scrip- 
tures."    (See  Isa.  53:  9;  Ps.  16:  9,  10.) 

5.  And  that  he  was  seen  of  Cephas, 
then  of  the  twelve — better,  appeared  to 
Cephas;  then  to  the  twelve.  (See  Luke  24: 
34;  36  seq.  ;  John  20:  19  seq.,  26  seq.) 

G.  After  that,  he  was  seen  of— better, 
Then  he  appeared  to.  Of  whom  the  greater 
part  remain  until  this  present  — better, 
until  now.  This  makes  a  great  number  of 
living  witnesses  to  the  resurrection.  But 
some  are  fallen  asleep — should  be,  fell 
asleep.  This  cannot  be  identified  with  any 
.'npearance  recorded  in  the  Gospels. 
7.    Alter  that  he  was  seen  of  James; 


then  of,  etc. — should  be,  Then  he  appeared  to 
James;  thento,  etc.  Probably,  if  either  James 
in  the  original  Twelve  had  been  meant,  he 
would  have  been  distinguished.  Probably, 
also,  as  James,  the  brother  of  our  Lord,  was 
still  living,  and  the  James  parexeellence  in  the 
minds  of  the  church,  he  would  be  understood 
as  the  one  meant  in  such  a  case.  On  the  use 
of  the  term  apostle  in  his  case,'  cf.  Gal.  1  :  19. 
Neither  of  these  appearances  can  be  identified 
with  any  in  the  Gospels. 

8.  And  last  of  all,  etc. — better,  And  last  of 
all,  as  if  to  the  one  born  out  of  due  time,  he 
appeared  to  me  also.  One  born  out  of  due 
time  —  literally,  the  abortion.  The  best 
commentators  make  the  figurative  term  refer 
not  to  the  untimeliness  of  his  call  to  be  an 
apostle,  but  to  his  inferiority  to  the  other 
apostles,  compared  to  whom  he  was  as  an  im- 
mature and  undeveloped  child  to  one  full- 
grown.  It  is  this  inferiority  to  which  he  calls 
attention  in  the  next  verse.  But  the  com- 
parison may  be  made  more  exact  in  this  way, 
that  they  became  apostles  after  a  period  of 
companionship  with  the  Lord,  preparing  them 
for  the  office,  while  he  came  suddenly  into  it 
without  this  period  of  growth.  And  this 
character  of  his  previous  life,  without  any 
growth  into  the  apostolic  office,  making  the 
transition  sudden,  is  certainly  indicated  in 
the  persecution  of  the  church,  mentioned  in 
ver.  9.  The  appearance  referred  to  is  the  one 
near  Damascus,  at  the  time  of  his  conversion. 
If  anything,  it  was  more  significant  than  the 
other  appearances,  as  there  is  reason  to  believe 
that  in  those  appearances  before  Ids  ascension, 
the  Lord  had  the  same  body  as  during  his 
earthly  life;  while  this  was  an  appearance 
with  his  glorified  body. 

9.  Gives  the  reason  for  calling  himself  the 
abortion  among  the  apostles.  He  is  the  least 
of  them,  unworthy  of  the  name  even,  because 
he  persecuted  the  church  of  God.  (Cf.  Eph. 
3:8.)      The   church   of   God.     This  is  one 


Ch.  XV] 


I.  CORINTHIANS. 


129 


10  But  by  the  grace  of  God  I  am  what  I  am:  and  his 
gTace  which  was  bestowed  upon  mc  was  not  in  vain  :  but 
I  laboured  more  abundantly  than  they  all;  yet  nut  I, 
but  the  grace  of  God  which  was  with  me. 

11  Therefore  whether  it  were  I  or  they,  so  we  preach, 
and  so  ye  believed. 

1_*  Now  if  Christ  be  preached  that  he  rose  from  the 
dead,  how  say  some  among  you  that  there  is  no  resur- 
rection of  the  dead? 

13  But  if  there  he  no  resurrection  of  the  dead,  then 
is  Christ  not  risen: 

14  And  if  Christ  be  not  risen,  then  is  our  preaching 
vain,  and  your  faith  is  also  vain. 


10  persecuted  the  church  of  God.  But  by  the  grace  of 
Uod  I  am  what  I  am:  and  his  grace  which  wat  be- 
Btowed  upon  me  was  not  found  '  vain  ;  hut  l  labored 
more  abundantly  than  they  all:  yet  no)  l  but  the 

11  grace  ot  God  whuh  was  with  me.    Whether  thi  d  </ 

be  I  or  they,  so  we  preach,  and  BO  vc  believed 

12  Now  if  Christ  is  preached  that  be  hath  been 
raised  from  the  dead,  ho»  Bay  some  among  you  that 

13  there  is  no  resurrect] f  the  dead"     Butif  there 

is  no  resurrection  of  the  dead  neither  hath  Christ 

14  been  raised;  and  if  Christ  hath  not  been  raised 
then   is  our  preaching  I  vain,  -vour   faith   also   is 


:  ancient  authorities  rea>i, 


of  the  cases  in  which  the  term  '  church  '  is 
applied  to  the  whole  body  of  believers  on 
earth,  which  is  probably  its  original  use.  [It 
does  not  seem  perfectly  clear  that  Paul  perse- 
cuted "the  whole  body  of  believers  on  earth," 
or  that  he  thought  of  those  whom  he  perse- 
cuted as  representing  specially  the  whole  body 
of  believers  on  earth.  It  is  at  least  conceiv- 
able that  he  meant  by  "the  church  of  God," 
the  first,  and  perhaps,  at  that  time,  the  only 
Christian  Church,  that  at  Jerusalem.  "Whether 
there  were  other  churches  already  formed  is 
uncertain  ;  hut,  at  all  events,  that  was  the 
representative  church,  and  the  one  against 
which  the  violence  of  Saul  was  first  directed. 
Again,  it  seems  to  the  Editor  scarcely  prob- 
able that  the  original  meaning  of  the  word 
church  is  "the  whole  body  of  believers  on 
earth."  This  meaning  is  too  remote  from 
that  of  a  called  assembly,  to  be  the  original 
sense  of  the  word. — A.  H.] 

10.  But  by  the  grace  of  God.  In  con- 
trast with  his  own  desert  or  fitness.  Was  not 
in  vain — literally,  became  not  vain,  or  fruit- 
less. But  I  labored  more  abundantly 
than  they  all.  This  comparison  may  ho 
with  the  other  apostles  individually,  or  all 
together.  But  certainly  the  apostle  does 
not  mean  to  compare  his  labor  with  the  entire 
work  of  the  other  apostles — a  piece  of  vanity 
for  which  even  the  saving  reference  to  the 
grace  of  God  would  hardly  atone.  But  the 
grace  of  God  which  was  with  me.  '  Which 
was,'  (the  Greek  article),  is  to  be  omitted. 
(See  Crit.  Notes.)  'With  me' — i.  e.y  in  con- 
nection with  me,  helping  me. 

11.  Therefore,  Avhether  it  were— better. 
Whether  then  it  be.  This  is  a  resumption  of 
the  subject  of  ver.  1-8,  after  the  digression  on 
his  calling  and  relative  position  as  an  apostle. 
Whoever  it  is  that  preaches,  he  says,  this  is 


what  is  preached.     So  we  preach— viz.,  that 

Christ  died   for  our  sins,   and  rose,   and  ap- 
peared to  his  disciples. 

12.  Now  if  Christ  be  preached  that  he 
rose— should  be,  But  if  Christ  is  preach,,/ 
that  he  h(is  risen.  How  say  some,  etc. 
This  is  the  apostle's  first  argument  for  the 
resurrection.  After  proving  the  fact  of 
Christ's  resurrection,  and  showing  that  it  is 
one  of  the  cardinal  facts  in  the  gospel  through 
which  they  are  saved,  he  shows  the  connec- 
tion of  this  great  and  undeniable  fact  with 
the  general  doctrine  of  resurrection  ;  and  that 
the  denial  of  the  general  principle  involves 
the  denial  of  the  resurrection  of  the  Lord. 

13.  Then  is  Christ  not  risen— should  be, 
Neither  has  Christ  been  raised.  This  is  a 
direct  statement  of  the  principle  implied  in 
the  preceding  question. 

14.  Then  is  our  preaching  vain,  and 
your  faith  is  also  vain— should  be,  Vain 
a/so  your  faith.  Some  authorities  read,  Then 
both  our  preaching  is  rain,  and  your  faith  is 
vain.  (See  Crit.  Notes.)  This  shipwreck  of 
faith,  as  illusory,  arises  probably  from  the 
discrediting  of  all  Christ's  claims  by  the  fail- 
ure of  his  resurrection,  this  being  the  grand 
proof  of  these  claims.  He  would  be  shown, 
not  as  the  conqueror  of  death,  but  as  con- 
quered by  death.  In  this,  the  resurrection 
differed  from  the  other  miracles,  that  any  of 
them  might  be  omitted  without  discrediting 
Christ's  claim  ;  but  the  resurrection  was  abso- 
lutely necessary,  seeing  that  he  died.  Espe- 
cially was  Christ's  claim,  that  his  death  was 
for  the  redemption  of  men,  dependent  on  the 
resurrection,  since  it  was  to  be  the  death  of 
the  Son  of  God  that  was  to  redeem  men  ;  and 
the  great  proof  that  he  was  the  Son  of  God 
was  appointed  to  be  his  resurrection  from  the 
dead. 


130 


I.  CORINTHIANS. 


[Ch.  XV. 


15  Yea,  and  we  are  found  false  witnesses  of  God; 
because  we  have  testified  of  God  that  he  raised  up 
Christ:  whom  he  raised  not  up,  if  so  be  that  the  dead 
rise  not.  . 

16  For  if  the  dead  rise  not,  then  is  not  Christ  raised: 

17  Aud  if  Christ  be  not  raised,  your  faith  is  vain ; 
ye  are  yet  in  your  sins. 

18  Then  they  also  which  are  fallen  asleep  in  Christ 
are  perished. 

19  If  in  this  life  only  we  have  hope  in  Christ,  we  are 
of  all  men  most  miserable. 

20  Buf;  now  is  Christ  risen  from  the  dead,  and  become 
the  first  fruits  of  them  that  slept. 


15  Jvain.  Yea,  and  we  are  found  false  witnesses  of 
God  ;  because  we  witnessed  of  God  that  he  raised  up 
2 Christ;  whom  he  raised  not  up,  if  so  be  that  the 

16  dead  are  not  raised.    For  if  the  dead  are  not  raised, 

17  neither  hath  Christ  been  raised  :  aud  if  Christ  hath 
not  been  raised,  your  faith  is  vaiu  ;  ye  are  yet  in 

18  your  sins.    Then  they  also  who  are  fallen  asleep  in 

19  Christ  have  perished.  3lf  we  have  only  hoped  in 
Christ  in  this  life,  we  are  of  all  men  most  pitiable. 

20  But  now  hath  Christ  been  raised  from  the  dead, 


1  Or,  void 2  Gr.  the  Christ 3  Or,  If  in  this  life  only  we  have  hoped  in  Christ. 


15.  Yea,  and— literally,  And  also.  False 
Avitnesses  of  God — i.  e.,  in  regard  to  God> 
as  appears  from  the  reason  given,  which 
speaks  of  their  witness  of  what  God  had  done. 
We  have  testified  of  God— should  be,  We 
testified  against  God.  The  preposition  is  used 
on  the  assumption  that  the  witness  is  false, 
and  hence  prejudicial,  as  putting  God  in  a 
wrong  light.  If  so  be  that  the  dead  rise 
not — literally,  If  then  dead  men  rise  not. 
There  is  an  illative  conjunction  in  connection 
with  the  conditional  particle,  indicating  that 
the  supposition  made  is  in  harmony  with 
something  preceding,  and  here  with  the  unbe- 
lief in  the  resurrection.  It  may  be  translated, 
If  it  is  not  so,  that,  etc.  The  argument  in 
this  verse  is  that  their  preaching  is  not  only 
empty,  as  in  ver.  14,  but  false,  and  in  a  most 
important  particular,  in  regard  to  God's 
action,  if  there  is  no  resurrection. 

16.  If  the  dead — should  be,  If  dead  men. 
Then  is  not — should  be,  neither  is.  In  this 
verse  he  repeats  the  argument  of  ver.  13, 
using  it  here  to  confirm  his  inference  of  their 
false  witness. 

17.  Your  faith  is  also  vain.  This  word 
is  not  the  same  as  in  ver.  14.  The  idea  of  that 
word  is  emptiness;  of  this,  idleness,  useless- 
ness.  This  is  a  repetition  of  ver.  14,  with  the 
additional  inference,  or  development  of  the 
inference,  that,  since  their  faith  is  vain,  they 
are  still  in  their  sins.  Christ's  claim  to  be  a 
Saviour  having  been  discredited  by  the  fail- 
ure to  rise  from  the  dead,  men's  faith  in  him 
becomes  vain,  and  even  their  sins  remain. 

18.  Then  they  also  which  are  fallen 
asleep  in  Christ  are  perished — should  be, 
fall  asleep  and  perished.  Paul  does  not  mean 
that  the  doctrine  of  immortality  depends  on 
the  resurrection,  so  that  perished  here  means, 
became  extinct.  But  the  word  is  the  equiva- 
lent, or  counterpart,  of  'yet  in  your  sins,'  in 


ver.  17,  and  means  that  eternal  death,  or  ruin, 
which  is  the  result  of  sin.  This  death  is  not 
the  extinction  of  being,  since  the  terms  used 
in  the  description  of  that  punishment  imply 
conscious  being;  but  it  is  a  degraded  and 
ruined  life.  On  this  use  of  the  verb  perish, 
see  John  3:  15,  16;  10:  28;  Kom.  2:  12;  14: 
15;  1  Cor.  1:  18;  8:  11.  The  apostle  means  to 
say  that,  as  the  living  are  without  hope,  and 
are  yet  in  their  sins,  so  the  dead  have  already 
received  the  punishment  of  their  sins,  if 
Christ's  claim  to  be  a  Saviour  is  thus  dis- 
credited. 

19.  If  in  this  life  only.  The  position  of 
the  word  'only'  in  the  Greek  is  not  such  as  to 
justify  its  exclusive  connection  with  the 
phrase,  'in  this  life.'  It  modifies  the  whole 
clause — If  we  have  only  hoped  in  Christ  in 
this  life.  Logically,  it  belongs  with  the  single 
phrase,  but  Paul  has  not  put  it  there.  We 
are  of  all  men  most  miserable — should  be, 
more  pitiable  than  all  men.  On  this  use  of 
the  comparative,  see  Winer,  242.  The  reason 
of  this  conclusion  is  variously  given.  Some 
suppose  that  it  is  to  be  found  in  the  sufferings 
that  the  New  Testament  predicts  for  the 
Christian.  But  this  seems  insufficient  to  ac- 
count for  the  statement,  unless  we  suppose 
strong  rhetorical  exaggeration  just  where  it 
ought  not  to  be.  That  supposes  the  apostle  to 
take  a  low  view  of  the  comparative  value  of 
inward  and  outward  things.  Cf.  Mark  10:  29 
seq.,  which  certainly  teaches  that  there  arc  to 
be  manifold  compensations  for  all  the  suffer- 
ings of  Christians  in  this  life.  I  think  that 
the  apostle  has  in  mind,  not  unrequited  suffer- 
ings, but  unfulfilled  hopes.  It  is  the  terri- 
ble disappointment  that  would  await  him 
hereafter,  that  makes  the  Christian  in  this 
case  the  most  pitiable  of  men. 

20.  But  now  is  Christ  risen  from  the 
dead,    and    become    the    first-fruits    of 


Ch.  XV.] 


I.  CORINTHIANS. 


131 


21  For  since  by  man  came  death,  by  man  came  also 
the  resurrection  of  the  dead. 

22  For  as  in  Adam  all  die,  even  so  in  Christ  shall  all 
be  made  alive. 

23  But  every  man  in  his  own  order:  Christ  the  first 
fruits;  afterward  they  that  are  Christ's  at  his  coming. 

24  Then  cumelh  the  end,  when  he  shall  have  delivered 
up  the  kingdom  to  God,  even  the  Father;  when  he 
shall  have  put  down  all  rule,  and  all  authority  and 
power. 


21  the  first  fruits  of  them  that  are  asleep.    For  since 
by  man  came  death,  by  man  came  also  the  reauneo- 

22  tionof  the  dead.     For  as  in  Adam  all  die,  BO   sin 
2a  in  'Christ  shall  all  he  made  alive.     Bui  each  in  his 

own  order:  Christ  the  first  fruits;  then   thev   that 

24  are  Christ's,  at  his* coming.     Then  eometh  the  end, 

when  be  shall  deliver  up  the  kingdom  to    'God 

even  the  Father;  when  he  shall  have  abolished  all 


1  Gr.  the  Christ '2  Gr.  pretence 3  Gr.  the  God  and  Father 


them   that   slept— should   be,  But  now  has 

Christ  risen  from  the  dead,  a  first-fruits  of 
them  that  have  fallen  asleep.  (See  Crit. 
Notes.)  'Now'  is  here  logical,  not  temporal, 
meaning,  as  things  are,  in  opposition  to  the 
preceding  supposition.  'First-fruits'  denotes 
the  beginning  of  anything,  regarded  as  a 
pledge  of  the  rest.  Thus,  the  Spirit  is  called 
the  first-fruits  of  redemption,  because  it  is 
what  is  given  to  the  Christian  here  as  a  pledge 
of  what  he  is  to  have  hereafter.  (See  Rom. 
8:  23;  James  1:  18;  Rev.  1:5.)  And  so, 
Christ's  resurrection  is  the  beginning,  and  the 
pledge  of  all  the  rest.  He  is  this,  because, 
while  others  had  risen  before  him  only  to 
succumb  to  death  again,  his  victory  over 
death  was  permanent.  '  That  have  fallen 
asleep.'  This  euphemism  for  death  is  not 
peculiar  to  the  New  Testament.  It  is  found 
in  the  Old  Testament,  and  in  Greek  writers. 

21.  By  man — better,  through  man,  or  pos- 
sibly, through  a.  man,  in  both  clauses.  This 
is  the  proof  or  confirmation  of  the  preceding 
statement  that  Christ's  resurrection  is  a  first- 
fruits,  a  pledge  of  the  general  resurrection. 
Notice  that  the  apostle  does  not  say  as  through 
man,  denoting  simply  a  parallelism,  but  since, 
denoting  a  reason.  The  apostle  does  not  state 
the  principle  which  makes  it  necessary  that  the 
two  should  correspond  to  each  other.  It  is  in 
accordance  with  the  divine  plan,  but  whether 
this  is  merely  from  the  fitness  of  things,  or 
from  the  necessity  of  things,  we  do  not  know. 

22.  For,  etc. — confirmation  of  the  preced- 
ing statement,  showing  who  the  man  is  in 
each  part  of  the  statement.  All  die — all  be 
made  alive.  The  context  makes  it  certain 
that  it  is  a  physical  death  and  resurrection 
that  are  meant  here.  And  the  parallelism, 
too,  makes  it  certain  that  the  resurrection  of 
all,  without  any  exception,  is  to  be  ascribed  to 
Christ,  as  the  death  of  all  to  Adam.  But  it  is 
to  be  remembered  that  it  is  not  immortality 
that  the  apostle  is  here  speaking  of,  but  the 


resurrection.  Before  Christ's  coming,  the 
dead  are  in  a  state  of  conscious  existence. 
(See  Luke  16:  20  seq.,  and  Notes  on  2  Cor. 
5:  1-8.)  In  Christ.  Since  this  is  a  statement 
true  of  all  men,  and  not  of  Christians  alone, 
it  does  not  denote  the  spiritual  connection 
with  Christ  that  his  disciples  have,  but  simply 
denotes  Christ  as  the  personal  cause  of  the 
life,  as  Adam  is  that  of  the  death.  In  him, 
in  his  person,  our  resurrection  is  brought 
about.  The  construction  is  not  such  as  to 
admit  of  its  meaning,  all  in  Christ  shall  be 
made  alive.  But  neither  is  the  meaning  sim- 
ply that  Christ  raises  us,  as  in  John  5:  28,  29; 
but  that  in  him  is  found  the  cause,  instead  of 
the  agent,  of  the  resurrection,  as  in  Adam 
that  of  the  death. 

23  But  every  man  in  his  own  order — 
literally,  But  each  in  his  own  company.  The 
last  word  is  a  military  term,  denoting,  not  suc- 
cessive ranks,  but  a  company  or  larger  body 
of  men.  And  so  the  statement  is  that  each 
will  be  raised  in  the  class  to  which  he  belongs. 
Christ,  the  first  fruits.  Properly,  'Christ' 
does  not  belong  to  this  statement  of  the  order 
of  the  resurrection,  which  is  a  statement  in 
regard  to  those  who  are  raised  in  him.  But 
it  is  difficult  to  regard  the  statement  about 
Christ  as  an  independent  one,  since  the  fol- 
lowing statement  is  introduced  by  a  conjunc- 
tion, showing  the  succession  of  that  class  to 
Christ  himself  in  the  order  of  the  resurrec- 
tion, and  so  including  Christ  in  that  order  of 
succession.  Afterward,  they  that  are 
Christ's,  at  his  coming— should  be,  then, 
etc.  'At  his  coming,'  may  be  translated,  in 
the  parousia  or  presence — i.  e.,  during  the 
time  of  Christ's  presence  on  the  earth,  follow- 
inghissecondcoming.  Thus,  the  fir-t  division, 
or  class,  in  the  resurrection,  after  Christ  him- 
self, isthecompany  of  the  saints.  And  theres- 
urrection  is  here,  as  elsewhere,  associated  with 
the  coming  of  Christ.    (See  1  Thess.  4:  16-17.) 

24.  Then   coraeth  the   end.     Of  what? 


132 


I.  CORINTHIANS. 


[Ch.  XV. 


25  For  he  must  reign,  till  he  hath  put  all  enemies 
Under  his  feet. 

26  The  last  enemy  that  shall  be  destroyed  is  death. 

27  For  he  hath  put  all  things  under  his  feet.  But 
when  he  saith,  All  things  are  put  under  him,  it  is 
manifest  that  he  is  excepted,  which  did  put  all  things 
under  him. 

28  And  when  all  things  shall  be  subdued  unto  him, 
then  shall  the  Son  also  himself  be  subject  unto  him  that 
put  all  things  under  him,  that  God  may  be  all  in  all. 


25  rule  and  all  authority  and  power.  For  he  must 
reign,  till  he  hath   put  all   his  enemies  under  his 

26  feet.     The   last  enemy  that   shall   be   abolished   is 

27  death.  For  He  put  all  things  in  subjection  under 
his  feet.  l  But  when  he  saith,  All  things  are  put  in 
subjection,  it  is  evident  that  he  is  excepted  who  did 

28  subject  all  things  unto  him.  And  when  all  things 
have  been  subjected  unto  him,  then  shall  the  Son 
also  himself  be  subjected  to  him  who  did  subject  all 
things  unto  him,  thai  God  may  be  all  in  all. 


1  Or,  But  when  he  shall  have  said,  All  things  are  put  in  subjection  {evidently  excepting  hi 

I  say,  all  things,  etc. 


■  that  did  subject  all  things  unto  him),  when, 


Apparently  of  the  resurrection,  since  other- 
wise the  statement  in  regard  to  that  remains 
incomplete,  ending  with  the  first  division  of 
the  raised,  and  leaving  out  all  except  those 
belonging  to  Christ.  The  'end,'  or  comple- 
tion, of  the  resurrection  is  in  the  raising  up  of 
those  not  belonging  to  Christ.  When  he 
shall  have  delivered  up — should  be,  When- 
ever he  delivers  up.  (See  Crit.  Notes. )  This 
gives  us  the  time  of  the  end  of  the  resurrec- 
tion, which  is  connected  with  the  delivering 
up  of  the  kingdom  to  God,  just  as  the  resur- 
rection of  the  saints  is  connected  with  the 
period  of  the  parousia.  To  God,  even  the 
Father — better,  to  the  (or.  his)  God  and 
Father.  This  end  of  the  special  rule  of 
Christ  over  all  things  is  expressly  told  in  this 
passage  alone.  But  we  are  told  elsewhere 
that  it  is  a  power  given  him  by  the  Father 
(see  Phil.  2:  9  seq.  ;  Eph.  1:  20-23);  and  the 
statement  made  here,  that  his  kingdom  is  to 
endure  till  all  enemies  are  subjected,  is  re- 
peated elsewhere.  (See  Matt.  22:  44;  Acts  2: 
35;  Heb.  1:  13,  etc.)  And  these  statements 
prepare  the  way  in  this  passage  for  the  com- 
plementary statement  that,  when  the  enemies 
have  been  subdued,  then  the  kingdom  given 
him  by  the  Father  shall  be  given  back  to  the 
Father.  When  he  shall  have  put  down — 
should  be,  brought  to  nought,  or  destroyed. 
The  verb  is  the  same  as  in  ver.  26.  All  rule 
and  all  authority — should  be,  every  rule  and 
every  authority.  This  gives  us  the  time  when 
he  will  deliver  up  the  kingdom,  viz.,  when 
the  objects  of  the  kingdom  have  been  accom- 
plished in  the  abolishing  of  all  hostile  powers. 
25.  For  he  must  reign,  till,  etc.  This 
gives  the  reason  why  his  kingdom  ends  at  the 
time  designated,  and  not  before.  It  is  a  cita- 
tion from  Psalm  110:  1,  frequently  referred 
to  in  this  connection.  The  necessity  arises 
from  the  divine  arrangement,  but  also  from 
the  nature  of  things.     To  leave  enemies  un- 


subdued is  a  confession  of  failure,  impossible 
under  a  divine  rule. 

26.  The  last  enemy  that  shall  be  de- 
stroyed is  death— should  be,  As  a  last 
enemy,  death  is  destroyed.  The  tense  of  the 
verb  is  present,  expressing  the  fact,  without 
reference  to  the  time.  Of  course,  in  the  con- 
nection, it  is  physical  death  that  is  destroyed, 
and  the  act  by  which  it  is  accomplished  is  the 
resurrection.  And  this  shows  the  reason, 
therefore,  why  the  close  of  the  resurrection  is 
made  synchronous  with  the  delivering  up  of 
the  kingdom.  (Ver.  24.)  This  is  the  last  of  "all 
enemies,"  who  are  to  be  destroyed  before  his 
kingdom  ends. 

27.  For  he  hath  put  all  things — should 
be,  For  all  things  he  put  in  subjection,  with 
an  emphasis  on  the  'all,'  thus  giving  a  reason 
why  the  last  enemy,  death,  should  not  be  ex- 
cepted from  the  general  destruction  of  hostile 
parties,  since  otherwise  there  would  be  some- 
thing left  out  of  the  'all  things.'  The  lan- 
guage is  from  Ps.  8:  6.  But  when  he  saith, 
all  things  are  put  under  him — should  be, 
But  whenever  he  saith,  all  things  have  been 
put  in  subjection.  The  adversative  conjunc- 
tion is  used,  because  this  is  a  modification  of 
the  preceding  statement.  'He  saith.'  The 
subject  is  God,  and  the  reference  is  not  to  the 
statement  in  the  Psalm,  in  which  the  Psalmist 
himself  speaks,  addressing  God ;  but  to  the 
announcement  to  be  made  at  some  future 
time  that,  as  a  matter  of  fact,  all  things  have 
been  put  under  him,  all  his  enemies  having 
been  subdued.  It  is  manifest — i.  e.,  in  the 
nature  of  things.  In  putting  all  things  under 
the  Son,  the  Father  plainly  leaves  himself 
out.  The  nature  of  the  act,  and  the  proper 
position  of  the  Father,  both  imply  this. 

28.  And  when  all  things  shall  be  sub- 
dued— better,  whenever  all  things  are  sub- 
jected. The  same  verb  is  used  to  denote  sub- 
jection throughout  these  two  verses.     Then 


Ch.  XV.] 


I.  CORINTHIANS. 


133 


a2?a  Else  what  shall  they  do  which  are  baptize  for  the  I  29      Else  what  shall  they  do  who  are  baptized  for  the 
Sized  for  Ihfdead?  "^  ^  aU?  Why  are  tLey  theD  d6ad?    "  'he  dead  "e  UOt  rai-'d  ^S  why  then 


—the  object  of  his  reign  being  accomplished 
— shall  the  Son  also  himself  be  subject- 
better,  will  .  .  .  be  subjected.  That  put  all 
things  under  him— better,  who  subjected  all 
things  unto  him.  The  Son  will  become  sub- 
ject to  the  Father,  as  the  very  one  from  whom 
he  received  universal  supremacy.  And  this 
will  be  only  a  return  to  the  original  state  of 
things,  before  the  Father  delegated  this  power 
to  him.  The  apostle  has  carefully  chosen  his 
language  to  express  this  very  thought,  that 
whatever  power  the  Son  has,  he  has  derived 
from  the  Father  for  a  particular  purpose,  and 
naturally  returns  it  after  the  work  is  ended. 
That  God  may  be  all  in  all.  What  is 
meant  by  God  here?  Evidently,  from  the 
context,  the  Father.  (See  ver.  24,  "to  God, 
even  the  Father.")  All  in  all— literally, 
all  things  in  all.  Grimm  says,  in  explanation 
of  this  expression :  In  order  that  God,  through 
his  mind  and  power  operating  in  all,  may 
exercise  supreme  power.  The  expression  oc- 
curs in  two  other  places.  One  is  Eph.  1 :  23, 
'who  filleth  all  in  all,'  where  the  'in  all'  is 
probably  local,  and  the  meaning  is,  all  things 
in  every  place;  and  the  other  is  Col.  3:  11, 
'Christ  is  all  and  in  all,'  in  which  the  phrase 
'in  all'  is  probably  personal,  and  the  mean- 
ing is,  everything,  and  in  all  believers.  The 
latter  is  probably  substantially  the  meaning 
here,  the  phrase  'in  all'  referring  to  the  mem- 
bers of  the  kingdom  established  by  Christ. 
There  are  two  things  spoken  of  in  the  preced- 
ing passage,  viz.,  the  enemies  to  be  destroyed, 
and  the  kingdom  to  be  delivered  up  to  the 
Father.  Evidently,  God  dwells  in  the  latter 
rather  than  the  former;  and  comparing  this 
passage  with  the  one  in  Colossians,  it  would 
seem  that  God  was  eventually  to  take  the 
place  there  assigned  to  the  Son.  There  are 
two  steps  in  the  statement  in  ver.  27  and  28: 
first,  that  the  Father  is  not  included  in  the 
statement  of  the  subjection  of  all  things  to  the 
Son;  and  second,  that  on  the  other  hand  the 
Son  is  to  become  subject  to  the  Father. 

29.  Else  what — should  be,  Since  what. 
The  conditional  clause  is  probably  to  be  con- 
nected with  the  second  question,  instead  of 
with  the  first.  Instead  of  baptized  for  the 
dead,  if  the  dead  rise   not  at  all?    why  I 


are  they  then,  etc.  ?  itshould  read,  probably, 
for  the  dead  ?  if  the  dead  rise  not  at  all,  why 
are  they  then  baptized,  etc.  ?     And  instead  of 
for  the  dead,  at  the  close  of  the  verse,  it 
should  read,  for  them;  and   why  are  they 
then— should  be,  why  also  are  they  baptized? 
On   this   use  of   the   conjunction    translated 
'also,'   with    interrogatives,  see  Winer.  4:'.7.  a. 
....      The  whole  verse  reads:  Since  what 
will  those  baptized  for  the  dead  do  ?     If  dead 
men  rise  not  at  all,  why  also  are  they  baptized 
for  them?     This  change  in  the  punctuation 
much  improves  the  rhetorical  structure  of  the 
verse,  the  connection  of  the  conditional  clause 
with  the  second  part  making  a  reason  fur  the 
repetition  of  the  question,  which  otherwise  it 
might  be  hard  to  account  for.     The  difficulty 
of  explaining  the  baptism  for  the  dead,  spoken 
of  in  this  verse,  is,  of  course,  great.     But  the 
commentators  are  mostly  agreed  now  that  the 
obvious  sense  of  the  words  must  be  taken  as 
the    only    possible    interpretation    of   them. 
Baptism  for  the  dead  is  baptism  instead  of 
them,    and  so  in  behalf  of  them;    in  other 
words,  vicarious  baptism.     It  is  a  baptism  for, 
or  instead  of,  those  who  have  died   believing 
in  Christ,  but  were  unable  themselves  to  be 
baptized.      And   the   question    is,   what   will 
they   be   doing  who  are  so  baptized?    what 
will  be  the  meaning,  or  use,  of  their  action  ? 
So  Meyer,  De  AVette,  Ruckert,  Alford,  Stan- 
ley,  Grimm,  Winer,  p.  382,  and  others.     Of 
course,  the  objection  to  this  is,  that  it  makes 
the  apostle  seem  to  approve,  or  at  least,  men- 
tion without  disapproval,  a  superstitious  prac- 
tice plainly  inconsistent  with   his  own   teach- 
ing elsewhere.      But   this   difficulty  may  be 
overcome  bj' supposing  that  he  is  here  using 
merely  an  argumentum  ad  hominem,  as  our 
Lord  does,   when  he  asks   the    Pharisees  by 
whom  their  sons  cast  out  devils.     (Mat.  12:  27.) 
We   find   this  baptism    for    the    dead    later 
among  certain  heretical  sects.     All  the  other 
interpretations  pervert  the  meaning  of  either 
the  preposition  or  the  noun  in  the  phrase  'for 
the  dead,'    or    utterly   fail  to  satisfy  the  de- 
mands of  the  context  and  connection.    Among 
these  interpretations  is  one  that  refers  the  ex- 
pression  to  what   is  called  clinic  baptism,  or 
the  baptism  of  those  about  to  die.     But  in  the 


134 


I.  CORINTHIANS. 


[Ch.  XV. 


30  And  why  stand  we  in  jeopardy  every  hour? 


30  are  they  baptized  for  them?    Why  do  we  also  stand 


first  place,  'dead'  does  not  mean  'about  to 
die,'  and  the  preposition  would  be  equally 
out  of  place.  The  expression  would  be,  why 
are  those  about  to  die  baptized  ?  and  could  not 
be,  '  why  are  they  baptized  for  the  dead?' 
Another  explanation,  coming  down  from 
Chrysostom  through  the  various  stages  of 
interpretation  to  comparatively  recent  times, 
makes  'baptism  for  the  dead'  equivalent  to 
baptism  for  the  body,  and  supposes  that  Paul 
means  by  it  to  signify  that  in  baptism  a  per- 
son declares  his  belief  in  the  resurrection  of 
the  body.  But  can  'the  dead'  mean  'dead 
bodies,'  and  not  'dead  persons'?  Or  can 
'baptized  for  the  dead'  mean  'baptized  for 
one's  own  mortal,  not  dead,  body,'  or  'for 
mortal  bodies'  in  general;  so  that  the  expres- 
sion can  fully  resolve  itself  into  'baptized  to 
signify  the  belief  in  the  resurrection  of  the 
body'  ?  Still  another  translates  it  'over  the 
dead,'  instead  of  '  for  the  dead.'  Meyer's 
objection  to  this,  that  it  is  contrary  to  the 
New  Testament  use  of  the  Greek  preposition, 
may  be,  as  Winer  suggests,  (p.  382),  without 
force.  But  the  great  objection  is  the  irrel- 
evancy of  it  in  the  apostle's  argument.  What 
does  'being  baptized  over  the  dead'  have  to 
do  with  the  resurrection?  What  difference 
would  it  make  in  such  baptism,  or  in  any 
other  honor  paid  to  the  dead,  whether  they 
were  to  be  raised  or  not?  Other  interpreta- 
tions, without  doing  violence  strictly  to  the 
words,  import  into  them  strange  significations. 
One  makes  'for  the  dead'  expand  into  this, 
that  the  number  of  the  baptized  is  to  be  filled 
up  as  a  necessary  preliminary  to  the  second 
coming  and  the  resurrection  of  the  dead. 
This  has  against  it  one  objection  that  applies 
to  several  other  erratic  explanations,  that  it 
would  be  equally  true  of  all  baptisms,  while 
the  form  of  expression  seems  to  limit  the 
question  to  a  class  of  baptisms.  It  should 
read,  'why  are  we  baptized  for  the  dead?' 
instead  of,  '  what  will  they  do  who  are  bap- 
tized for  the  dead  ?  '  But  the  great  objection 
is,  that  it  reads  so  much  into  the  words  not 
naturally  suggested  by  them.  And  yet  this 
comes  nearest  to  satisfying  the  language  and 
connection  of  any  of  the  interpretations  that 
attempt  to  explain  away  the  obvious  sense  of 
the  words.     [The  interpretation  given,  above, 


which  is  that  of  a  great  many  others,  cannot 
be  accepted  as  fully  satisfactory.  Very  solid 
and  obvious  objections  are  offered  to  it  by  Dr. 
A.  C.  Kendrick,  in  the  "  Christian  Review  " 
(vol.  xxvii.,  pp.  152-158.)  His  own  interpret- 
ation is,  that  "baptism  for  the  dead"  means 
"baptized  into  relation  to  the  dead  ;  so  bap- 
tized as  that  they  belong,  by  sacrifice,  suffer- 
ing, peril,  martyrdom— rather  to  the  dead 
than  to  the  living;  and  are  thus  the  victims 
of  a  fate  which  has  no  allev  iation  nor  apology, 
except  in  the  resurrection,"  (p.  168.)  In  favor 
of  this  view,  he  appeals,  among  other  things, 
to  the  following  context:  "Is  it  difficult, 
then,  to  determine  what  is  meant  by  being 
baptized  for  the  dead?  Why  the  apostle 
himself  immediately  explains  it.  Each  sub- 
sequent expression  settles  the  general  import. 
'Standing  in  jeopardy  every  hour,'  'dying 
daily' — i.  e.,  being  in  daily  peril  of  death; 
fighting,  at  the  hazard  of  life,  with  the  wild 
beasts,  whether  brutes,  or  heathen  men  of 
Ephesus — each  of  these  is  a  fruit,  or  a  portion, 
(according  as  you  take  'baptized'  literally 
or  figuratively),  of  being  baptized  for  the 
dead.  Each  of  these  is  an  illustration  and  an 
element  of  that  grand  folly  of  the  Christian 
profession,  which  pledges  its  votaries  to  an 
untimely  and  violent  death,  with  no  hope  of 
life  be3'ond.  We  confess  it  amazes  us  that  a 
solution  of  the  difficulty  of  the  passage  so 
obvious,  so  near  at  hand,  furnished  by  the 
apostle  himself  in  the  striking  and  kindred 
phrases  immediately  following,  should  have 
escaped  the  notice  of  nearly  all  the  inter- 
preters." (P.  672,  3.)  Principal  Brown,  in  "A 
Popular  Commentary  on  the  New  Testa- 
ment," adopts  the  same  view:  "Foreseeing 
that  their  faith  would  cost  them  the  loss  of 
all  things,  perhaps  of  life  itself,  not  a  few 
converts,  in  proceeding  to  baptism,  went  to 
it  as  their  virtual  death-warrant,  saying  vir- 
tually with  the  apostle — who  knew  not  how 
soon  it  might  become  a  reality — '  We  who  live 
are  always  delivered  unto  death  for  Jesus' 
sake.'  (2Cor.  iv:ii.)  Our  verse  would  then 
mean,  '  What  is  to  become  of  those  who,  in 
advancing  to  baptism,  do  so  as  not  knowing 
that  it  may  not  prove  their  death-warrant,  if 
the  dead  rise  not?  '  " — A.  H.] 

30.   And  why   stand   we    in   jeopardy 


Ch.  XV.] 


I.  CORINTHIANS. 


135 


31  I  protest  by  your  rejoicing  which  I  have  in  Christ 
Jesus  our  Lord,  I  die  daily. 

32  If  alter  the  manner  of  men  I  have  fought  with 
beasts  at  Ephesus,  what  advantageth  it  me,  if  the  dead 
rise  not?  let  us  eat  and  drink;  for  to-morrow  we  die. 

33  Be  not  deceived :  evil  communications  corrupt 
good  manners. 


31  in  jeopardy  every  hour?  I  protest  by  'that  glory- 
ing in  you,  brethren,  which  I  have  In  Christ  Jesus 

32  our  Lord,  I  die  daily,  if  after  the  manner  of  men  I 
fought  with  beasts  at  Kphesus,  -  what  doth  it  profit 
me?     If  the  dead   are   Dot    raised,  lei    ue   eat   and 

33  drink,  for  to-morrow  we  die.    He  not  deceived :  Evil 


1  Or,  your  glorying 2  Or,  what  doth  it  profit  me  if  the  dead  are  not  raised  t     Let  tu  eat,  etc. 


every  hour  ? — should  be,  Why  are  we  also  in 
danger  every  hour?  The  pronoun  is  emphatic, 
contrasted  with  the  subject  of  the  preceding 
verse;  and  this  emphasis  is  increased  by  the 
conjunction,  which,  instead  of  connecting  the 
verses,  as  in  our  version,  modifies  the  pronoun. 
The  question  is  in  the  same  line  as  the  pre- 
ceding, introducing  something  that  is  mean- 
ingless, or  useless,  in  case  there  is  no  resur- 
rection. Why  do  we  encounter  danger  ?  There 
is  no  answer  to  this  question,  if  there  is  no 
resurrection,  because  that  Christian  hope  for 
themselves  and  others  is  that  for  which  they 
face  danger.  The  subject  is  Paul  and  those  as- 
sociated with  him  in  Christian  work  and  risk. 
The  thing  for  tliem  to  do  in  that  case  is  to 
make  the  most  of  this  life,  instead  of  risking  it 
for  another.  It  is  not  Paul's  hope  of  immor- 
tality that  he  bases  on  the  resurrection,  but 
only  of  a  blessed  immortality. 

31.  I  protest  by  your  rejoicing,  which 
I  have  in  Christ  Jesus  our  Lord,  I  die 
daily — better,  I  die  daily,  by  the  glorying  over 
you  that  I  have  in  Christ  Jesus  our  Lord.  Our 
version  reverses  the  order  of  the  Greek.  Lit- 
erally it  reads,  your  glorying ;  but  by  a  some- 
what uncommon  usage,  the  possessive  is  used 
objectively.  (See  Winer,  153. )  The  form  of 
asseveration  is  one  common  in  Greek,  but  not 
found  elsewhere  in  the  New  Testament.  'In 
Christ  Jesus'  describes  the  glorying  as  Chris- 
tian in  its  character — a  glorying  by  virtue  of 
his  connection  with  Christ.  (See  1  Thess.  2: 
19.)  'I  die  daily' — a  strong  expression  for 
the  danger  of  death  which  he  encountered 
everyday.  (See  Rom.  8:  36;  2  Cor.  4:  11; 
11:  26.) 

32.  This  verse  is  to  be  translated  :  If  after 
the  manner  of  men  I  fought  with  wild  beasts 
at  Ephesus,  what  is  the  profit  to  me  ?  If  dead 
men  are  not  raised,  let  us  eat  and  drink,  for 
to-morrow  we  die.  This  change  in  the  divi- 
sion of  the  verse,  making  the  first  part  end 
with  'to  me,'  is  owing  to  the  signification 
given  to  the  words  'after  the  manner  of  men,' 
which  is  Drobably  to  be  taken,  not  as  an  inci- 
dental part  of  the  conditional  clause,  but  as 


the  salient  point  in  it.  The  emphatic  position 
of  the  words  indicates  this;  also  the  improb- 
ability that  Paul  would  concede  that  he  did 
this  fighting  after  the  manner  of  men,  as  is 
implied  in  the  other  interpretation ;  and 
finally  the  better  adjustment  of  the  parts  of 
the  verse  secured  by  it.  The  phrase  means, 
with  only  the  objects,  ambitions,  and  hopes  of 
ordinary  men.  If,  Paul  says,  I  fought  in  this 
wise,  arid  not  after  the  Christian  fashion. 
Further,  it  is  to  be  noticed  that,  with  almost 
common  consent,  the  commentators  make  the 
fighting  with  wild  beasts  to  be  a  figurative 
expression.  Because,  in  the  first  place,  Paul's 
Roman  citizenship  would  prevent  his  being 
exposed  to  beasts  in  the  arena,  and  secondly, 
neither  Luke  in  the  Acts,  nor  Paul  himself, 
for  instance  in  2  Cor.  11 :  23,  mentions  it.  He 
means,  by  the  expression,  his  conflicts  with 
brutal  men.  We  cannot  refer  even  this  to 
any  definite  thing  mentioned  in  the  Acts  or 
elsewhere.  Paul  himself  was  not  in  danger 
from  the  mob  of  Demetrius  and  the  silver- 
smiths, Acts  19:  23  seq.  But  in  Acts  20:  19, 
and  2  Cor.  1 :  8  seq.,  we  have  reference,  in  a 
general  way,  to  great  dangers  encountered  by 
him  in  Asia.  The  meaning  of  this  first  part 
of  the  verse  is,  therefore,  that  if  he  fought  with 
wild  beasts  of  men,  with  only  the  objects, 
hopes,  and  ambitions  of  ordinary  men,  then 
he  gained  nothing  by  it,  and  might  better 
have  lived  a  life  of  peace,  instead.  But  to  be 
engaged  in  this  conflict  as  a  Christian,  with 
the  Christian  hope  of  a  future  life,  is  great 
gain,  if  only  the  facts  warrant  that  hope.  The 
second  part  of  the  verse  reads,  'If  dead  men 
are  not  raised,  let  us  eat  and  drink,  for  to- 
morrow we  die.'  The  conclusion  here  is  a 
quotation  from  Isa.  22:  13,  where  it  is  given 
as  the  sensualistic  cry  of  the  people  of  Israel 
under  the  judgments  of  God,  which  moved 
them  to  recklessness  instead  of  repentance. 
The  reason  given  is  not  that  there  is  no  exist- 
ence after  death,  but  no  hope.    (St n  verses 

17,  18,  etc.) 

33.  Be  not  deceived— i.  r.,  by  such   Epi- 
curean utterances  as  the  above.     Fvil  com- 


136 


I.  CORINTHIANS. 


Ch.  XV. 


34  Awake  to  righteousness,  and  sin  not;  for  some 
have  not  the  knowledge  of  God :  I  speak  this  to  your 
shame. 

35  But  some  man  will  say,  How  are  the  dead  raised 
up?  and  with  what  body  do  they  come? 

36  Thou  fool,  that  which  thou  sowest  is  not  quick- 
ened, except  it  die : 

37  And  that  which  thou  sowest,  thou  sowest  not  that 
body  that  shall  be,  but  bare  grain,  it  may  chance  of 
wheat,  or  of  some  other  grain: 

38  But.  God  giveth  it  a  body  as  it  hath  pleased  him, 
and  to  every  seed  his  own  body. 

39  All  flesh  is  not  the  same  flesh:  but  there  is  one 
kind  of  flesh  of  men,  another  flesh  of  beasts,  another  of 
fishes,  and  another  of  birds. 


34  companionships  corrupt  good  morals.  Awake  to 
soberness  righteously  and  sin  not ;  for  some  have 
no  knowledge  of  God:  I  speak  this  to  move  you  to 
shame. 

35  But  some  one  will  say,  How  are  the  dead  raised? 
30  and  with  what  manner  of  body  do  they  come?  Thou 

foolish  one,  that  which  thou  thyself  sowest  is  not 

37  quickened,  except  it  die:  and  that  which  thou 
sowest,  thou  sowest  not  the  body  that  shall  be,  but 
a  bare  grain,  it  may  chance  of  wheat,  or  of  some 

38  other  kind ;  but  God  giveth  it  a  body  even  as  it 
hath  pleased  him,  and  to  each  seed  a  body  of  its 

39  own.  All  flesh  is  not  the  same  flesh :  but  there  is 
one  flesh  of  men,  and  another  flesh  of  beasts,  and 


nit!  ii  i  cat  ions    corrupt    good    manners  — 

should  be,  evil  com?)  anions  hips  corrupt  good 
morals.  This  is  an  extract  from  Thais,  a  com- 
edy of  Menander,  an  Athenian  poet,  born  342 
B.  c,  which  had  probably  passed  into  a  prov- 
erb. Paul  warns  them  against  associating 
with  men  who,  by  their  denial  of  the  resur- 
rection, lead  to  the  adoption  of  such  maxims. 

34.  Awake  to  righteousness— should  be, 
Awake  righteously— i.  e.,  as  you  ought  to  do, 
instead  of  sleeping  in  sinful  security,  giving 
yourselves  up  to  evil  associations.  For  some 
have  not  the  knowledge  of  God  — liter- 
ally, have  ignorance,  or  want  of  knowledge  of 
God.  There  is  this  ignorance  of  God  involved 
in  the  denial  of  the  resurrection;  and  the 
apostle  assigns  this  as  the  strongest  reason  for 
awaking  out  of  the  spiritual  lethargy  which 
leads  them  to  associate  with  those  who  disbe- 
lieve it.  I  speak  this  to  your  shame- 
should  be,  I  speak  to  shame  you.  (See  Crit. 
Notes.)  Shaming  them  was  the  object,  and 
not  simply  the  result  of  his  saying  this. 

35.  But  some  man  will  say  —  better, 
Some  one.  This  is  evidently  intended  as  an 
objection  to  the  doctrine  of  the  resurrection. 
If  it  was  meant  simply  as  a  question,  Paul 
would  scarcely  begin  his  reply  with  the  op- 
probrious '  thou  fool.'  How  are  the  dead 
raised?  The  particular  question  intended  is 
stated  in  the  next  clause.  And  with  what 
body? — should  be,  with  what  kind  of  body? 

36.  Thou  fool.  The  foolishness  consists 
in  bringing  forward  such  an  objection,  when 
there  are,  as  the  apostle  shows,  analogies  in 
nature,  such  as  these,  to  remove  the  improb- 
ability. That  which  thou  sowest.  The 
pronoun  'thou'  is  emphatic,  to  contrast  it 
with  the  divine  agency  in  the  resurrection. 
Is  not  quickened,  except  it  die.  The  new 
life  of  the  plant  does  not  succeed  to  the  life 
of  the  seed,  until  the  latter  is  brought, to  an 


end  by  the  dissolution  of  the  seed.  This  is 
intended  to  be  the  first  part  of  an  answer  to 
the  objection  implied  in  the  preceding  ques- 
tion— viz.,  that  the  body  perishes;  and  so  a 
resurrection  is  impossible.  The  apostle  an- 
swers :  Why,  that  is  the  case  in  all  resurrec- 
tions, such  as  we  see  in  nature.  What  you 
yourself  sow  in  planting,  dies  before  it  can 
rise  as  a  plant.     (Cf.  John  12:  24.) 

37.  Thou  sowest  not  that  body  that 
shall  be— should  be,  not  the  body  that  shall 
be;  or  literally,  that  shall  come  into  being. 
The  apostle  uses  the  word  'body  '  here,  antici- 
pating the  application  of  this  to  the  resurrec- 
tion. But  bare  grain — should  be,  a  bare 
grain,  or  seed.  This  is  simply  an  expressive 
way  of  saying,  a  mere  grain,  in  contrast  with 
the  plant  with  its  rich  foliage.  Or  of  some 
other  grain  —  literally,  or  of  some  of  the 
rest.  This  part  of  the  analogy  completes  the 
answer  to  the  objection  raised,  by  showing 
that  the  body  in  these  resurrections  is  not  the 
same  as  that  sown,  and  that  the  dissolution 
of  the  old  body  is,  therefore,  no  objection  to 
the  doctrine  of  the  resurrection. 

38.  As  it  hath  pleased  him — should  be, 
As  it  pleased  him.  The  time  denoted  is  that 
of  the  creation,  when  God's  will  in  these  mat- 
ters was  embodied  in  the  different  plant- 
forms.  And  to  every  seed  its  own  body 
— should  be,  And  to  each  of  the  seeds  a  body 
of  its  own.  Each  seed  has  a  body  of  its  own, 
distinguished  from  all  other  kinds.  This 
statement  carries  on  the  analogy  therefore,  so 
as  to  show  that  there  is  a  resurrection  in  the 
natural  world,  in  which,  while  there  is  a  dis- 
solution of  the  old  body,  there  comes  from  it, 
as  a  germ,  another  body,  determined  in  its 
form  in  each  case  by  the  original  design,  and 
belonging  to  the  seed  from  which  it  sprung, 
as  distinguished  from  all  other  kinds. 

39.  We  have  here  another  class  of  analo- 


Ch.  XV.] 


I.  CORINTHIANS. 


137 


40  There  are  also  celestial  bodies,  and  bodies  terres- 
trial: but  the  glory  of  the  celestial  is  one,  and  the 
glory  of  the  terrestrial  is  another. 

41  There  is  one  glory  of  the  sun,  and  another  glory 
of  the  moon,  and  another  glory  of  the  stars:  for  one 
star  dilfereth  from  another  star  in  glory. 

42  So  also  is  the  resurrection  of  the  dead.  It  is  sown 
in  corruption,  it.  is  raised  in  incorruptton: 

43  It  is  sown  in  dishonour,  it  is  raised  in  glory:  it  is 
sown  in  weakness,  it  is  raised  in  power : 


40  another  flesh  of  birds,  and  another  of  fishes.  There 
are  also  celestial  bodies, and  bodies  terrestrial:  but 
the  glory  <>f  the  celestial  Is  one,  and  the  '/lory  of  the 

41  terrestrial  is  another.  There  la  one  glory  of  the 
sun,  and  another  glory  of  the  moon,  and  another 
glory   of   the    stars;    for    one   star   differetfa    from 

42  another  star  in  glory.    So  also  is  the  resurrection  of 

43  the  dead.  It  la  .-own  in  corruption  ;  it  is  raised  in 
incorruptiou  ;  it  is  sown  iu  dishonour;  it  is  raised 


gies  intended  to  show  that  the  resurrection 
body  is  not  necessarily  the  same  in  substance, 
or  attributes,  as  the  old  body.  All  flesh  is 
not  the  same  flesh — better,  not  every  flesh 
is  the  same  flesh.  You  may  therefore  have  a 
natural  body,  and  a  resurrection  body,  differ- 
ent from  each  other.  But  there  is  one 
flesh  of  men.  By  reason  of  changes  in  the 
text,  this  reads  :  But  there  is  one  of  men,  and 
another  flesh  of  beasts,  and  another  flesh  of 
birds,  and  another  of  fishes.  (See  Crit. 
Notes.) 

40.  There  are  also  celestial  bodies, 
and  bodies  terrestrial.  By  'celestial  bod- 
ies,' Paul  does  not  mean  what  we  call  the 
heavenly  bodies,  such  as  the  sun  and  moon; 
first,  because  these  are  mentioned  as  a  sepa- 
rate class  in  ver.  41 ;  second,  because  this  term 
was  not  in  use  at  the  time  to  designate  these 
bodies,  the  word  'bodies'  being  applied  to 
organic  bodies  altogether;  and  third,  because 
there  are  no  earthly  bodies  to  contrast  with 
these.  What  he  does  mean,  it  is  difficult  to 
say,  except  simply  that  there  are  organisms 
in  heaven  corresponding  to  the  organic  life  of 
this  world.  But  we  do  not  know  what  these 
are.  Meyer  and  De  Wette  say  that  angels 
are  referred  to,  and  point  to  Matt.  22:  30; 
Luke  20:  36,  as  showing  that  angels  have 
bodies.  But  the  comparison  with  the  angels 
in  these  passages  is  not  such  as  to  prove  their 
materiality,  but  simply  their  immortality  and 
unmarriageableness.  And,  on  the  other  hand, 
Heb.  1 :  14,  makes  it  probable,  in  the  absence 
of  evidence  to  the  contrary,  that  angels  are 
immaterial.  To  suppose  that  he  refers  to  the 
resurrection  bodies,  would  make  him  assume 
the  whole  question  at  issue  in  his  argument 
from  analogy.  But  the  glory  of  the  celes- 
tial is  one,  and  the  glory  of  the  terres- 
trial is  another.  The  words  'one'  and  'an- 
other' here  denote  difference,  as  well  as 
distinction.  This  statement  carries  the  apos- 
tle a  step  farther  in  his  argument  from  anal- 
ogy, and,  in  fact,  completes  it,  showing  that 
there  is  a  difference,  not  only  in  character, 


but  also  in  glory  among  different  bodies,  and 
thus  preparing  the  way  for  the  same  state- 
ment of  difference  between  the  earthly  and 
the  resurrection  body.  And  this  analogy 
brings  him  very  near  to  his  immediate  sub- 
ject, since  the  present  body  is  an  earthly,  and 
that  of  the  resurrection  a  heavenly  body. 

41.  For  one  star  ditfereth  from  another 
star.  The  words  'one'  and  'another'  are 
unnecessary  here — star  differcth  from  star,  is 
just  as  good  English  as  Greek.  The  introduc- 
tion of  this  last  clause  shows  that,  while  the 
clause  immediately  preceding  has  for  its  sub- 
ject the  different  glory  of  the  -tars,  and  of  the 
sun  and  moon,  yet  the  apostle  has  in  his  mind 
in  using  the  plural  'stars'  a  difference  among 
the  stars  themselves. 

42.  So  also  is  the  resurrection  of  the 
dead.  This  verse  begins  the  application  of 
the  principle  stated  in  ver.  36-41,  to  the  mat- 
ter of  the  resurrection,  showing  how  the  res- 
urrection body  differs  from  the  present.  It 
is  sown  in  corruption.  The  subject  is  of 
course  the  body.  'In  corruption' — i.  e.,  in  a 
state  of  corruption ;  and  so  with  the  various 
corresponding  phrases  that  follow.  'Sown'  — 
a  figurative  representation  of  burial,  borrowed 
from  the  illustration  of  sowing  seed  in  ver.  36. 

43.  It  is  sown  in  dishonor — in  weak- 
ness. These  predicates  have  been  supposed 
by  some  of  the  best  commentators,  such  as 
Meyer,  De  Wette,  Alford,  to  refer  to  the  con- 
trast between  the  body  strictly  sifter  burial, 
and  after  resurrection,  and  to  denote  the  cor- 
ruption, offensiveness,  and  absolute  power- 
lessness  of  the  dead  body  as  compared  with 
the  incorruption,  etc.,  of  the  resurrection 
body.  But  it  is  not  probable  that  the  apostle 
has  been  carding  us  through  the  series  of 
analogies  in  the  preceding  verses  to  bring  us 
to  this  lame  and  impotent  conclusion,  that 
there  is  a  difference  between  a  dead  body  and 
a  living  body.  And  further,  the  la-t  epithet, 
a  psychical  body,  or  body  for  the  soul,  applies 
certainly  to  the  body  as  living,  not  as  dead; 
and  the  development  and  proof  of  this  state- 


138 


I.  CORINTHIANS. 


[Ch.  XV. 


44  It  is  sown  a  natural  body,  it  is  raised  a  spiritual 
body.  There  is  a  natural  body,  and  there  is  a  spiritual 
body. 

45  And  so  it  is  written,  The  first  man  Adam  was 
made  a  living  soul ;  the  last  Adam  was  made  a  quicken- 
ing spirit. 

46  Howbeit  that  was  not  first  which  is  spiritual,  but 
that  which  is  natural ;  and  afterward  that  which  is 
spiritual. 


44  in  glory :  it  is  sown  a  l  natural  body  ;  it  is  raised  a 
spiritual  body.    If  there  is  a  >  natural  body,  there  is 

45  also  a  spiritual  body.    So  also  it  is  written,  The  first 
man  Adam  became  a  living  soul.    The  last  Adam 

46  became  a  life-giving  spirit.    Howbeit  that  is  not  first 
which  is  spiritual,  but  that  which  is  l  natural ;  then 


1  Or.  psychical. 


merit  in  ver.  45-49  certainly  has  no  applica- 
tion to  the  dead  body.  If  the  apostle's  proof 
amounts  simply  to  this,  that  it  is  not  a  dead 
body  that  is  raised,  why  that  goes  without 
saying,  much  less  proving. 

44.  It  is  sown  a  natural  body — should 
be,  a  psychical  body.  There  are  two  rather 
serious  objections  to  the  rendering  'natural' : 
first,  that  it  is  not  the  meaning  of  the  word; 
and  second,  that  even  if  it  were  one  of  its 
meanings,  it  would  be  necessary  to  seek  an- 
other to  make  a  proper  contrast  to  'spiritual.' 
The  word  comes  from  the  word  for  soul — i.  e., 
the  lower  spiritual  part  of  the  man — and  is 
contrasted  with  'spiritual,'  which  comes  from 
the  word  denoting  spirit,  or  the  higher  spir- 
itual part  of  the  man,  that  which  is  specially 
operated  on  by  the  Holy  Spirit.  The  words 
do  not  denote,  either  of  them,  the  material  of 
the  body.  Of  course,  the  term  psychical  does 
not  denote  that  the  present  body  is  of  the 
material  of  the  soul,  and  the  contrast  would 
show  that  neither  does  the  word  spiritual  de- 
note the  material  of  the  resurrection  body. 
Both  words  denote  the  body  with  reference  to 
its  adaptation — the  one  a  body  fitted  for  the 
residence  of  the  soul,  or  lower  part,  and 
adapted  to  its  purposes,  and  the  other  a  body 
adapted  to  the  spirit,  or  higher  part.  There 
is  a  natural  body,  and  there  is  a  spiritual 
body — should  be,  If  there  is  a  psychical  body, 
there  is  also  a  spiritual.  (See  Crit.  Notes.) 
The  apostle  says:  'If  there  is  a  body  for  the 
soul,  or  lower  part,  there  must  be  one  for  the 
spirit,  or  higher  part.  His  argument  is  based 
on  the  nature  of  things,  which  makes  it  at 
least  as  probable  that  God  will  provide  for  the 
wants  of  the  higher,  as  of  the  lower  part  of 
man.  He  has  provided  for  the  latter,  and  it 
is,  therefore,  almost  certain  that  he  will  for 
the  former.  It  is  noticeable  that  it  is  assumed 
here,  as  in  other  discussions  of  the  resurrec- 
tion, that  the  body  is  necessary  to  the  com- 
pleteness of  the  man,  the  human  spirit  being 


adapted  to  a  bodily  organism,  and  incomplete 
without  it. 

45.  And  so  it  is  written — viz.,  in  accord- 
ance with  this  distinction  between  soul  and 
spirit,  and  the  body  adapted  to  each.  The 
quotation,  which  embraces  only  the  statement 
in  regard  to  the  first  Adam,  is  from  Gen. 
2:  7.  The  words  the  first  and  Adam  are 
interpolations.  The  second  statement,  in  re- 
gard to  the  second  Adam,  is  involved  or  im- 
plied in  the  first  as  its  complement,  by  virtue  of 
the  parallelism  between  the  two  Adams.  The 
general  parallel  between  the  two,  carried  out 
with  reference  to  this  distinction  between  soul 
and  spirit,  would  have  this,  which  is  said  to 
be  written,  as  its  first  part.  And  the  two 
together,  the  general  parallel  and  this  par- 
ticular application  of  it  to  Adam,  would  lead, 
naturally,  to  the  second  part  in  regard  to 
Christ.  If  there  is  a  psychical  body,  there  is 
a  spiritual  ;  and  in  accordance  with  this  we 
have,  as  it  is  written,  the  first  man  a  living 
soul,  or  psyche;  and,  as  its  complement, 
the  last  (second)  man  a  quickening  spirit ; 
and  each  having  a  body  to  correspond.  But 
of  course,  strictly  speaking,  this  quotation  is 
not  of  the  nature  of  proof.  The  question  re- 
mains, when  Christ  assumed  the  spiritual 
body,  in  which,  as  in  his  spiritual  nature,  he 
became  the  tjpe  of  the  Christian.  (See  ver. 
48,  49.)  Evidently,  not  at  the  incarnation; 
for  Christ's  earthly  body  was  psj'chical,  not 
glorious,  nor  immortal.  He  had  the  same 
body  as  ours,  and  it  underwent  the  same 
change  as  ours  at  the  resurrection.  But  it 
was  at  the  resurrection  that  he  put  on  the 
spiritual  body.  Probably,  also,  the  quick- 
ening or  life-giving  spoken  of  here  is  limited 
by  the  context  to  the  resurrection  power,  and 
if  so,  then  that  also  was  acquired  at  the  resur- 
rection. 

46.  Howbeit  that  was  not  first  which 
is  spiritual,  but  that  which  is  natural; 
and  afterward,  that  which  is  spiritual — 


Ch.  XV.] 


I.  CORINTHIANS. 


139 


47  The  first  man  is  of  the  earth,  earthy :  the  second 
man  is  the  Lord  from  heaven. 

48  As  is  the  earthy,  such  are  they  also  that  are 
earthy  ;  and  as  is  the  heavenly,  such  are  they  also  that 
are  heavenly. 

49  And  as  we  have  borne  the  image  of  the  earthy, 
we  shall  also  bear  the  image  of  the  heavenly. 


47  that  which  is  spiritual.    The   first  man    is  of   the 

48  earth,  earthy;  the  second  man  is  of  heaven.  As 
is  the  earthy,  Mich  are  they  also  that  arc  earthy; 
and   as  is   the    heavenly,   such    arc   thev    also   that 

49  are  heavenly.  And  as  we  have  borne  the  image  of 
the  earthy,  '«  khall  also  bear  the  image  of  the 
heavenly. 


1  Many  ancient  authorities  read,  let  us  also  bear. 


should  be  rendered  more  simply,  viz.,  But 
the  spiritual  is  not  first,  but  the  psychical; 
then  the  spiritual.  This  is  the  order  of  their 
appearance,  in  accordance  with  the  ordinary 
law  of  progression  from  lower  to  higher 
types. 

47.  The  first  man  is  of  the  earth, 
earthy— should  be,  from  the  earth.  The 
word  for  '  earth  '  denotes  the  world  in  con- 
trast with  heaven.  But  the  word  from  which 
'earthy  '  comes,  denotes  the  soil.  The  whole 
statement  then,  is  that  man  originates  from 
the  earth,  and  is  made  of  its  soil.  The  sec- 
ond man  is  the  Lord  from  heaven — 
should  be,  is  from  heaven.  (See  Crit.  Notes.) 
The  corresponding  statement  of  the  material 
of  the  body  is  not  given.  But  it  is  implied 
that  it  corresponds  to  the  heavenly  origin; 
not  flesh  and  blood,  (ver.  so.)  Of  course,  this 
would  not  apply  to  the  earthly  body  of  our 
Lord,  which  was  earthen  like  ours,  but  to  the 
body  of  his  resurrection,  in  accordance  both 
with  the  facts  and  with  the  whole  context. 
And  even  the  statement  of  his  origin,  as  far 
as  his  physical  nature  is  concerned,  must  be 
taken  as  applying  to  the  same,  since  his 
earthly  body  was  earthly  in  its  origin.  How- 
ever, the  apostle  does  not  carry  out  his  state- 
ment into  these  details,  but  simply  leaves  his 
description  of  what  the  Lord  is,  in  his  spir- 
itual nature  and  origin,  to  suggest  to  his 
readers  what  his  body  must  become ;  how 
impossible  it  is  for  him  to  retain  the  merely 
psychical  body  with  which  his  life  began. 
Moreover,  it  is  to  be  noticed  that  in  the 
terms  'last  Adam'  and  'second  man,' 
which  Paul  applies  to  Christ,  he  signifies 
Christ's  connection  with  humanity;  and, 
moreover,  his  typical,  representative,  and  de- 
termining connection  with  man.  And  his 
thought  is  that,  as  the  first  Adam  was  pro- 
phetic of  the  career  and  character  of  the 
race  in  its  beginning,  so  the  second  Adam, 
the  Christ,  is  prophetic  of  the  future  of  the 
race. 

48.  As  is  the  earthy,  such  are  they  also 


that  are  earthy.  More  simply,  such  are 
also  the  earthy— &  comparison  of  the  earthy 
descendants  with  the  earthy  original  man. 
The  comparison  is  of  the  two  natures,  which 
correspond  in  each  case  to  the  earthy  material 
of  the  body.  The  physical  nature  is  the  same 
in  both,  just  as  its  material  is  the  same.  And 
as  is  the  heavenly,  such  are  they  also 
that  are  heavenly.  Here  the  comparison 
is  between  the  heavenly  original,  the  second 
Adam,  and'  his  descendants  or  successors. 
The  word  'heavenly'  denotes  the  dwelling- 
place  of  those  referred  to— viz.,  Christ  and 
his  followers;  and  in  each,  therefore,  it  refers 
to  their  glorified  and  heavenly  state.  And 
the  statement  is  in  regard  to  the  nature  of  the 
resurrection  body,  considered  as  correspond- 
ing to  the  heavenly  dwelling-place,  and  to 
the  probable  substance  of  such  a  body. 

49.  And  as  we  have  borne  the  image 
of  the  earthy,  we  shall  also  bear  the 
image  of  the  heavenly— should  be,  As  we 
bore,  and  we  shall  bear  also.  There  is  very 
decided  weight  of  external  testimony  for  the 
reading,  let  us  bear  also.  If  this  reading  is 
adopted,  the  exhortation  would  have  to  he 
referred  to  the  moral  image.  But  while  the 
textual  commentators  are  unanimous  in  adopt- 
ing this  reading,  interpreters  are  equally  posi- 
tive against  it,  on  exegetical  and  internal 
grounds.  It  is  certainly  very  strongly  against 
the  reading,  that  it  makes  a  positive  break  in 
the  discussion,  nothing  before  leading  up  to  it, 
and  nothing  following  leading  from  it.  And 
this  argument  becomes  almost  decisive,  in 
view  of  the  fact  that  ver.  50  seq.  are  a  natural 
development  of  this  verse  taken  as  a  state- 
ment, but  not  as  an  exhortation  ;  and  that  the 
passage  is  so  introduced  as  to  indicate  that  it 
is  intended  as  an  explanation  or  development 
of  what  precedes.  Moreover,  the  difference 
between  the  two  readings  is  very  slight,  being 
only  the  change  in  a  single  vowel,  from  short 
o  to  long  o,  and  in  which  an  accident  might 
easily  occur,  not  strictly  subject  to  the  or- 
dinary rules  of  textual   criticism.     And  the 


140 


I.  CORINTHIANS. 


[Ch.  XV. 


50  Now  this  I  say,  brethren,  that  flesh  and  blood 
cannot  inherit  the  kingdom  of  God;  neither  doth  cor- 
ruption inherit  incorruption. 

51  Behold,  I  shew  you  a  mystery ;  We  shall  not  all 
sleep,  but  we  shall  all  be  changed, 

52  In  a  moment,  in  the  twinkling  of  an  eye,  at  the 
last  trump:  for  the  trumpet  shall  sound,  and  the  dead 
shall  be  raised  incorruptible,  and  we  shall  be  changed. 


50  Now  this  I  say,  brethren,  that  flesh  and  blood 
cannot  inherit  the  kingdom  of  God;  neither  doth 

51  corruption  inherit  incorruption.  Behold,  I  tell  you 
a  mystery :    *  We  all   shall  not  sleep,  but  we  shall 

52  all  be  changed,  in  a  moment,  in  the  twinkling  of  an 
eye,  at  the  last  trump:  for  the  trumpet  shall  sound, 
and  the  dead  shall  be  raised  incorruptible,  and  we 


i  shall  not  all  sleep. 


reading  of  the  Textus  Eeceptus  has  the  sup- 
port, in  itself  very  strong,  of  the  Vatican,  the 
oldest  and  best  of  the  MSS. 

50.  Now  this  I  say.  That  is,  This  is 
what  I say.  The  expression  is  not  intended 
to  introduce  a  new  statement,  hut  an  explana- 
tion of  his  meaning  in  the  preceding  verse. 
This  is  lohat  I  mean,  he  says,  in  declaring 
that  we  shall  bear  the  image  of  the  heavenly 
one— viz.,  That  flesh  and  blood  cannot 
inherit  the  kingdom  of  God.  The  impos- 
sibility is  not  moral,  nor  spiritual,  but  because 
of  the  unfitness  that  bodies  adapted  to  the 
earthly  state  should  enter  the  heavenly  life. 
Neither  doth  corruption  inherit  incor- 
ruption. This  brings  out  the  unfitness,  the 
body  of  flesh  and  blood  being  corruptible, 
and  the  kingdom  of  God  an  incorruptible 
state. 

51,52.  Behold,  I  show  you  a  mystery 
—should  be,  /  tell  you.  The  word  '  mystery ' 
here,  as  elsewhere  in  the  New  Testament, 
means  something  hidden  merely,  not  mys- 
terious in  our  sense  of  the  word.  (See  on  2:  7.) 
We  shall  not  all  sleep— should  be,  we  all 
shall  not  sleep.  In  regard  to  the  various 
readings,  see  Crit.  Notes.  The  statement 
seems  to  have  given  trouble  in  very  early 
times,  and  the  manipulators  of  the  text  were 
busy  with  it  to  remove  the  difficulty.  But 
the  received  text,  from  which  our  version  was 
made,  is  probably  correct,  as  it  is  that  form 
of  the  text  that  caused  the  difficulty  ;  and  so 
would  occasion  the  changes.  There  are  three 
interpretations  of  the  passage.  First,  that 
the  statement  is  that  not  all  of  us— i.  c.,  not 
all  men,  will  die  ;  but  that  all  will  be  changed 
in  one  way  or  another — the  dead  by  being 
raised  immortal,  and  the  living  by  a  change 
without  death  ;  and  that  since  the  apcstle  uses 
the  first  person  plural  of  both,  he  does  not 
say  to  which  part  of  the  statement  he  belongs. 
This  avoids  the  supposed  difficulty  that  the 
apostle  included  himself  among  the  living  at 
the  time  of  the  resurrection  ar.d  the  advent. 


This,  however,  is  not  at  all  a  strict  interpret- 
ation of  the  language  of  this  verse,  and  is 
quite  impossible  as  a  rendering  of  the  last 
clause  in  ver.  52.  The  dead  shall  be  raised 
incorruptible,  and  we  shall  be  changed. 
Here  there  is  a  direct  contrast  between  'the 
dead'  on  the  one  hand,  and  'we'  on  the 
other,  showing  that  Paul  does  include  him- 
self in  the  class  to  be  changed,  and,  therefore, 
not  among  the  dead  who  are  to  be  raised. 
There  is  also  such  a  contrast  between  the 
verbs,  'shall  be  raised'  and  'shall  be 
changed '  in  this  clause,  that  the  latter  can- 
not be  taken  as  a  general  predicate,  including 
the  former  as  one  of  its  parts.  The  second 
interpretation  makes  this  a  statement  about 
the  whole  generation  of  Christians  to  which 
Paul  belonged,  that  they  would  all  of  them 
not  sleep,  but  be  changed — that  is,  not  one  of 
them  would  die.  The  word  'all,'  of  course, 
would  have  to  be  taken  in  a  very  loose  sense, 
in  order  to  avoid  involving  the  apostle  in 
entirely  unnecessary  foolishness  in  this  case. 
(Cf.  6  :  14  and  11 :  80.)  But  such  a  modifica- 
tion is  not  without  example.  (See  Matt.  3:  5; 
4:  24;  8:  34;  Mark  1:  5,  etc.)  The  third 
interpretation  connects  the  words,  'at  the  last 
trump,'  with  both  the  negative  and  positive 
parts  of  the  statement  of  ver.  51 ;  and  in  this 
way  limits  the  entire  statement  to  those  who 
are  living  at  the  time  of  this  last  trump.  All 
of  them  are  to  be  changed,  instead  of  dying 
and  being  raised.  But  Paul  includes  himself 
in  this  class,  as  appears  from  the  unbroken 
force  of  the  contrast  in  ver.  52,  between  'the 
dead'  and  'we.'  The  word  'we'  is  emphatic 
because  of  this  contrast.  Of  these  interpret- 
ations, the  first  is  entirely  inadmissible,  the 
second  is  allowable,  the  third  is  exegetically 
sound  and  unimpeachable.  There  can  be 
but  little  doubt  that  the  apostle  looked  for- 
ward to  the  second  coming  as  a  near  event. 
In  the  twinkling  of  an  eye  —  better,  a 
glance  of  an  eye. 

[To  the  second  interpretation  given  above, 


Ch.  XV.] 


I.  CORINTHIAN- 


141 


53  For  this  corruptible  must  put  on  incorruption, 
and  this  mortal  must  put  on  immortality, 

54  So  when  this  corruptible  shall  have  put  on  incor- 
ruption, and  this  mortal  shall  have  put  on  immortality, 
then  shall  be  brought  to  pass  the  saying  that  is  written, 
Death  is  swallowed  up  iu  victory. 


53  shall  be  changed.  For  this  corruptible  must  put  on 
Incorruption,  and  this  mortal  must  put  on  Immor- 

54  tality.  But  when  'this  corruptible  shall  have  nit 
on  incorruption,  and  this  mortal  shall  have  put  on 
immortality,  then  shall  come  to  pan  the  Baying  that 


1  Many  ancient  authorities  omit  thia  corruptible  shall  have  put  on  incorruption,  and. 


the  following  objections  may  be  urged.  It 
does  not  account  for  the  emphatic  position 
assigned  to  the  word  all  (navm).  If  the  reader 
will  pronounce  the  words  aloud,  giving  to  the 
word  all  the  emphasis  required  by  its  position 
in  the  Greek,  he  will  at  once  perceive  that  this 
interpretation  is  untenable.  "All  (of  us)" 
cannot  mean  many  or  some  (of  us).  Again, 
this  interpretation  supposes  the  apostle  to 
have  uttered  a  false  prediction,  and  that,  too, 
as  a  mystery,  a  fact  or  truth  revealed  to  him. 
"With  this,  compare  his  words  in  1  Thess.  4: 
15.  This  prediction  was  not  fulfilled,  for 
Paul  and  every  one  of  his  Christian  brethren 
'fell  asleep,'  or  died.  Finally,  this  interpret- 
ation supposes  the  apostle  to  have  made  in 
this  place  a  positive  statement,  inconsistent 
with  his  language  elsewhere — such  a  state- 
ment as  that  language  makes  it  very  improb- 
able that  he  uttered.  (Compare  1  Cor.  6:  14; 
2  Cor.  4:  14.) 

To  the  third  interpretation  (approved  by 
Prof.  Gould),  there  are  also  grave  objections. 
For,  in  the  first  place,  it  is  scarcely  natural  to 
connect  'shall  not  sleep'  with  'in  a  moment, 
in  the  twinkling  of  an  eye,  at  the  last  trump,' 
while  it  is  perfectly  natural  to  connect  'shall 
be  changed'  with  these  expressions,  or  the 
event  which  they  define.  And,  in  the  second 
place,  the  words  thus  understood  represent 
Paul  as  classing  himself  with  those  who  were 
to  be  alive,  and  to  be  changed  without  dying, 
at  the  coming  of  Christ.  But  in  his  own  case, 
at  least,  the  prediction  was  not  fulfilled;  for 
he  died  before  the  coming  of  Christ  to  raise 
the  dead.  His  words,  therefore,  as  thus  ex- 
plained, cannot  be  accepted  as  a  revelation 
from  God.  Nor  can  they  be  accepted  as  rea- 
sonable in  themselves,  or  consistent  with  his 
language  in  other  places. 

The  first  interpretation,  however,  seems  to 
us  not  only  allowable,  but  correct.  Observe 
the  connection.  The  apostle  has  shown  that 
the  dead  will  not  only  be  raised,  but  be  raised 
with  changed,  incorruptible  bodies — bodies 
that  can  inherit  the   kingdom  of  God.     But 


all  Christians  will  not  die.  Many  will  be 
alive  when  the  Lord  shall  return  without  sin 
unto  salvation.  How  will  these  be  prepared 
for  the  state  of  glory?  In  answering  this 
question,  the  apostle  associates  himself  with 
the  party  of  the  living,  and  says:  All  (of  us) 
will  not  sleep,  and  receive  the  changed  body 
by  resurrection;  but  all  (of  us) —whether 
we  sleep  or  do  not— will  be  changed  at  the 
last  trump.  For  the  trumpet  will  sound, 
and  the  dead  will  be  raised — in  changed — 
i.  e.,  spiritual  bodies,  as  previously  declared — 
and  we— as  many  of  us  as  belong  to  the  liv- 
ing at  that  hour— shall  be  changed,  and  thus 
prepared  to  inherit  the  kingdom  of  God. 
This  is  the  interpretation  of  De  Wette,  Al- 
ford,  Canon  Evans,  in  the  "Bible  Commen- 
tary"; T.  T.  Shore,  in  Ellicott's  "New  Tes- 
tament Commentary"  ;  David  Brown,  in  the 
"PopularCommentary,"  edited  by  Dr.  SchaflT, 
and  many  others,  distinguished  alike  for  schol- 
arship and  exegetieal  tact.  Alford  remarks 
that  the  emphasis  is  both  times  on  n-rfiTts— all. 
['All  of  us]  shall  not  sleep,  but  [all  of  us] 
shall  be  changed'—  i.  e.,  the  sleep  of  death 
cannot  be  predicated  of  [all  of  us],  but  the 
resurrection  change  can. — A.  H.] 

53.  This  verse  confirms  the  preceding  state- 
ment in  regard  to  the  raising  of  the  dead,  and 
the  change  of  the  living,  by  showing  the 
necessity  of  the  putting  on  of  immortality, 
common  to  them  both.  Must — in  the  nature 
of  things  (cf.  ver.  60)  put  on— as  one  puts  on 
a  garment,  a  figurative  representation  of 
change. 

54.  So  when—  should  be,  But  whenevrr. 
Then  shall  be  brought  to  pass— better, 
shall  come  to  pass.  Death  is  swallowed 
up  in  victory— should  be.  was  swallowed  up 
unto  victory.  The  phrase  denotes  the  victory 
of  life  as  the  result  of  this  swallowing  up  of 
death.  The  quotation  is  from  Isaiah  25:  8, 
and  is  taken  directly  from  the  Septuagint, 
which,  however,  differs  only  slightly  from  the 
original.  The  latter  reads:  "He  will  swallow 
up  death  forever." 


142 


I.  CORINTHIANS. 


[Ch.  XV. 


55  O  death,  where  is  thy  sting?  O  grave,  where  is 
thy  victory? 

56  The  sting  of  death  is  sin  ;  and  the  strength  of  sin 
is  the  law. 

57  But  thanks  be  to  God,  which  giveth  us  the  victory 
through  our  Lord  Jesus  Christ. 

58  Therefore,  my  beloved  brethren,  be  ye  steadfast, 
immoveable,  always  abounding  in  the  work  of  the  Lord, 
forasmuch  as  ye  know  that  your  labour  is  not  in  vain 
in  the  Lord. 


55  is  written,  Death  is  swallowed  up  '  in  victory.  O 
death,  where  is  thy  victory?    O  death,  where  is  thy 

56  sting?    The  sting  of  death  is  sin  :  and  the  power  of 

57  sin  is  the  law:  but  thanks  be  to  God,  who  giveth  us 

58  the  victory  through  our  Lord  Jesus  Christ.  Where- 
fore, my  beloved  brethren,  be  ye  steadfast,  immove- 
able, always  abounding  in  the  work  of  the  Lord, 
forasmuch  as  ye  know  that  your  labour  is  not  2vain 
in  the  Lord. 


1  Or,  victoriously.... 2  Or,  void. 


55.  O  death,  where  is  thy  sting?  O 
grave,  where  is  thy  victory? — should  be, 
O  death,  where  is  thy  victory  ?  O  death, 
Jbhere  is  thy  sting?  (See  Crit.  Notes.)  In 
the  second  question,  even  if  the  word  trans- 
lated 'grave'  were  retained,  it  should  be  ren- 
dered Hades — i.  e.,  the  place  of  departed 
spirits.  This  is  a  quotation  from  Hosea  13 : 
14,  and  corresponds  to  the  Septuagint,  except 
that  the  latter  reads  judgment  for  victory  in 
the  first  question.  The  Hebrew  reads : 
"Where  is  thy  destruction,  death?  where  is 
thy  plague,  O  grave?"  In  the  original,  it 
refers  simply  to  God's  averting  of  destruction 
from  Ephraim,  and  the  apostle  merely  uses 
the  language  as  a  fitting  expression  of  the  tri- 
umphant conclusion  of  his  discussion.  Thy 
sting.  Death  is  thought  of  as  a  serpent  sting- 
ing, and  the  taking  away  of  his  sting  signifies 
the  removal  of  his  power  to  destroy. 

56.  The  sting  of  death  is  sin— should 
be,  Now  the  sting,  etc.  The  sting  is  here,  as 
in  the  preceding  verse,  the  power  of  death  to 
destroy.  This,  the  apostle  says,  is  sin.  But 
then,  how  are  we  to  account  for  the  general 
resurrection  ?  If  death  is  destroyed  only  as 
sin  is,  how  can  we  explain  the  destruction  of 
death  where  sin  remains?  The  answer  is, 
that  the  resurrection  spoken  of  in  this  second 
part  of  the  chapter,  from,  say  ver.  42  on,  is 
the  blessed  resurrection  of  the  righteous,  and 
so  this  statement  is  to  be  limited  to  that.  The 
entire  deliverance  from  the  power  of  death  in 
every  sense  is  given  only  to  the  righteous. 
The  wicked  are  still  under  the  power  of  the 
second  death.  (See  Rev.  2 :  11 ;  20 :  6 ;  21 :  8.) 
And  the  strength  of  sin  is  the  law.  We 
have  here  the  germ  of  the  apostle's  doctrine 
of  the  relation  between  sin  and  the  law;  and, 
as  this  is  one  of  the  very  earliest  of  his  Epis- 
tles, probably  the  first  mention  of  it  in  his 
writings.  His  doctrine  is  that,  since  responsi- 
bility depends  on  knowledge,  the  condemna- 
tion and  curse  of  sin  come  through  the  law; 


and,  further  and  deeper,  that  it  is  through  the 
law  that  the  dormant  power  of  sin  in  the  soul 
is  awakened,  so  that,  with  the  knowledge  of 
the  law,  comes  the  quickening  of  sin  and  the 
death  of  the  man.  (See  Bom.  5:  13;  7:5, 
seq.,  etc.) 

57.  But  thanks  be  to  God,  which  giveth 
us  the  victory.  There  is  probably  here  a 
reference  to  the  victory  mentioned  in  ver.  55. 
Instead  of  death  gaining  the  victory  over  us, 
God  gives  us  the  victory  over  death  and  the 
hostile  powers  associated  with  it.  Through 
our  Lord  Jesus.  This  victory  over  death  is 
a  part  of  the  redemptive  work  of  Christ, 
which  includes  the  renovation  of  both  soul 
and  body.  The  sting  of  death  is  sin;  and 
Christ,  in  removing  sin,  removes  the  death 
which  it  causes. 

58.  Therefore — better,  And  so,  viz.,  since 
we  are  to  have  this  victory  over  death.  Be 
ye  steadfast — should  be,  Become  steadfast. 
They  are  to  grow  steadfast  under  the  influ- 
ence of  this  truth  and  this  hope.  Always 
abounding  in  the  work  of  the  Lord. 
This  means,  the  work  that  he  gives  them  to 
do.  Forasmuch,  as  ye  know,  etc. — gives 
the  reason  why  they  should  abound  in  work, 
viz.,  that  it  is  not  in  vain.  Is  not  in  vain 
— literally,  is  not  empty — i.  e.,  of  reward.  If 
there  were  no  resurrection,  the  reward  of  their 
toil  would  be  gone.  In  the  Lord— by  virtue 
of  their  connection  with  him,  who  is  the  res- 
urrection and  the  life. 

CRITICAL    NOTES. — CHAPTER   XT. 

10.  The  reading,  which  was  with  me,  is 
found  in  Nc  AD  b  and  c  EK,  etc.  sah,  etc. 
Which  was  (the  Greek  article),  is  omitted  in 
K*  BD*  FG  it  vulg,  etc. 

14.  And,  in  the  clause,  and  your  faith,  etc., 
is  found  in  only  Dc  EKL,  etc.  syrP,  etc.,  and 
is  to  be  omitted. 

20.  And  become  is  found  in  only  D°KL, 
etc.,  syr utr,  etc.,  and  is  to  be  omitted. 


Ch.  XVI.] 


I.  CORINTHIANS. 


143 


CHAPTER  XVI. 


NOW  concerning  the  collection  for  the  saints,  as  I 
have  given  order  to  the  churches  of  Ualatia,  even 
so  do  ye. 

2  Upon  the  first  day  of  the  week  let  every  one  of  you 
lay  by  him  in  store,  as  God  hath  prospered  him,  that 
there  be  no  gatherings  when  I  come. 


Now  concerning  the  collection  for  the  saints,  as 
I  gave  order  to  the  churches  of  (ialalia,  BO  also  do 
ye.  Upon  the  first  day  of  the  week  In  each  one  of 
you  lay  by  him  iu  store,  as  he  may  prosper,  that  no 


24.  Shall  have  delivered  up  is  the  reading  of 
only  KL,  etc.,  it  vulg.  The  present  is  the 
correct  reading. 

29.  For  the  dead,  at  the  close  of  the  verse, 
is  the  reading  of  only  Dc  L,  etc.,  syr8ch,  etc. 
For  them  is  the  correct  reading. 

38.  His  own  body  is  the  reading  of  Kc  KL, 
etc.  A  body  of  its  own  (omitting  the  Greek 
article)  is  the  reading  of  X*ABDEFG,  etc. 

39.  One  flesh  of  men  is  the  reading  of  some 
cursives,  one  MS.  of  the  vulg  syrsch  cop, 
etc.;  flesh  is  omitted  in  KABDEF,  etc.,  it 
vulg  syr  p,  etc.  And  another  of  birds  is  the 
reading  of  AKLP,  etc.,  one  MS.  of  it,  two 
MSS.  of  vulg  syr  utr,  etc. ;  flesh  is  inserted  in 
NBDEFG,  etc.,  MSS.  of  it  and  vulg  cop, 
etc.  The  order  of  the  clauses  ahout  fishes 
and  birds  is  found,  as  in  our  version,  in 
FGKL,  etc.  f  g  syr  p.  The  reverse  order  is 
found  in  NABDEP,  etc.,  d  e  r  vulg  syr»ch 
cop,  etc. 

44.  There  is  a  natural  body  is  the  reading  of 
j)b  and  e  EKL,  etc.,  syr**,  etc.  If  there  is 
is  found  in  NABCDSFG,  etc.,  it  vulg  cop, 
etc.  A  spiritual  body  is  the  reading  of  KL, 
etc.,  syrutr,  etc. ;  body  is  omitted  in  XABCDE 
FG,  it  vulg,  etc. 

47.  Is  the  Lord  from  heaven  is  the  reading 
of  Nc  ADband  °  KL,  etc.,  syrutr,  etc.  ;  is  from 
heaven  is  the  reading  of  X*  BCD*  EFG,  it 
vulg  cop,  etc. 

49.  We  shall  bear  is  the  reading  of  B  and 
some  inferior  versions.  Let  us  bear  is  the 
reading  of  NACDEFGKLP,  etc.,  it  vulg 
cop,  etc.,  syr.  readings  doubtful.  (See  Exe- 
getical  Notes.  1 

51.  We  shall  all  not  sleep,  but  we  shall,  etc.,  is 
the  reading  of  BD  b  and  °,  EKLP.  So,  omit- 
ting first  clause,  syr  utr  cop,  etc.  We  shall 
all  sleep,  but  we  shall,  etc.,  is  the  reading  of 
K(  A)CFG,  etc.  We  shall  all  rise,  but  we  shall 
not,  etc.,  is  the  reading  of  D:s  d  e  f  vulg,  etc. 
The  last  two  readings  are  evidently  caused  by 
the  desire  to  remove  the  difficulty  in  the  first. 

55.  The  order  of  the  clauses  containing  the 
words  sting  and   victory,  is  found,  as  in  our 


version,  in  X°  A**  D EFG K LP,  etc.,  it  syrutr, 
etc.  The  reverse  order  is  found  in  K*BCIM, 
etc.,  vulg  cop,  etc.;  Hades  in  the  Becond 
clause  (Common  Version,  grave)  is  the  read- 
ing of  Kc  A**  KLMP,  etc.,  syrutr,  etc.  Death 
is  the  reading  of  N  BCDEFGI,  it  vulg  cop, 
etc. 


ANALYSIS. 
1-4.  Directions  in  regard  to  the  collection 
for  the  church  at  Jerusalem.  5-9.  Informa- 
tion about  the  apostle's  movements.  10-12. 
The  coming  of  Timothy  and  Apollos,  and 
instructions  how  the  former  shall  be  received. 
14.  Final  exhortations.  15-23.  Salutations 
and  benediction. 


Ch.  16:  1.  Now  concerning  the  collec- 
tion for  the  saints.  The  church  at  Jerusa- 
lem is  meant.  (See  ver.  3;  Acts  11:  28  30; 
Rom.  15:  26.)  This  was  the  poor  church  of 
the  period,  owing  to  the  fierceness  of  the  per- 
secution to  which  it  was  exposed.  Jerusalem 
was  the  head-quarters  of  Christianity  and  of 
Judaism;  and  as  the  great  conflict  of  Chris- 
tianity in  the  first  century  was  with  Judaism, 
this  was  its  battle-field.  And  the  church  there 
was  the  scattered  church,  deprived  of  their 
homes,  or  uncertain  of  them,  obstructed  in 
their  business,  and  suffering  everything  be- 
longing to  people  under  a  ban.  So  much 
was  this  the  case,  that  when  allusion  is  made 
to  relief  for  the  poor,  it  is  understood  who  are 
meant,  as  in  this  passage,  and  in  Gal.  2:  10. 
The  apostle  considered  it  part  of  his  dut}'  to 
lay  the  Gentile  churches,  themselves  poor, 
under  contribution  to  relieve  this  want  of  the 
mother  church  ;  and  frequent  allusion  is  made 
to  it  in  his  Epistles.  As  I  hnvr  given  order 
— should  be,  as  I  gave  order.  This  order  to 
the  churches  of  Galatia  is  something  of  which 
we  have  no  record  elsewhere 

2.  Upon  the  first  day  of  the  week- 
better,  Every  first  day  of  the  week.  We 
have  here,  perhaps,  one  of  the  very  few  allu- 


144 


I.  CORINTHIANS. 


[Ch.  XVI. 


3  And  when  I  come,  whomsoever  ye  shall  approve  by 
your  letters,  them  will  I  send  to  bring  your  liberality 
unto  Jerusalem. 

4  And  if  it  be  meet  that  I  go  also,  they  shall  go  with  me. 

5  Now  I  will  come  unto  you,  when  I  shall  pass 
through  Macedonia:  for  I  do  pass  through  Macedonia. 

6  And  it  may  be  that  I  will  abide,  yea,  and  winter 
with  you,  that  ye  may  bring  me  on  my  journey  whith- 
ersoever I  go. 


3  collections  be  made  when  I  come.  And  when  I 
arrive,  1  whomsoever  ye  shall   approve  by   letters, 

4  them  will  I  send  to  carry  your  bounty  unto  Jeru- 

5  salem  :  and  if  it,  be  meet  for  me  to  go  also,  they  shall 
go  with  me.  But  I  will  come  unto  you,  when  I  shall 
have    passed    through    Macedonia:    for  I   do   pass 

6  through  Macedonia;  but  with  you  it  may  be  that  I 
shall  abide,  or  even  winter,  that  ye  may  set  me  for- 


1  Or,  whomsoever  ye  shall  approve  them  will  I  send  with  letters. 


sions  to  the  religious  use,  or  remembrance,  of 
the  Lord's  Day  in  the  New  Testament.  (See 
Acts  20:  7;  Rev.  1:  10.)  And  it  is  worthy 
of  note  that  benevolence  should  he  the  thing 
enjoined  in  one  of  these.  Let  every  one  of 
you  lay  by  him  in  store,  as  God  hath 
prospered  him — should  be,  Let  every  one  of 
you  lay  up  at  his  house,  treasuring  whatever 
he  has  been  prospered  in.  The  phrase  'by 
him,'  in  our  version,  should  be,  probably,  at 
his  house.  (See  Acts  10:  6;  21  :  16;  Luke  19: 
7;  2  Tim.  4:  13,  etc.)  In  store  is,  literally, 
treasuring ;  and  the  antecedent  of  the  rela- 
tive clause  following,  is  its  object.  'What- 
ever he  has  been  prospered  in.'  Out  of  what- 
ever he  has  had  success  in  during  the  week, 
the  apostle  would  have  him  lay  up  at  home 
something  towards  this  collection.  That 
there  be  no  gatherings  when  I  come — 
literally,  That,  whenever  I  come,  no  collections 
may  be  made  then.  Practically,  this  work 
would  have  been  accomplished  by  the  weekly 
laying  up  for  the  purpose.  On  this  demand 
for  benevolence  from  the  prosperous,  see  2 
Cor.  8  :  1-3,  12-15.  [The  remark  of  Principal 
Brown  is  worthy  of  consideration — viz. : 
"  This  weekly  contribution  was  to  be  re- 
served for  'the  Lord's  Day.'  This  indi- 
cates, by  the  way,  that  that  day  was  already 
regarded  by  all  Christians  as  a  sacred  day, 
and,  as  such,  the  proper  day  (as  we  find  from 
Acts  20:  7)  for  public  worship.  In  this  view, 
their  laying  by  their  weekly  sum  on  that  day 
would  both  stamp  the  contribution  with  a 
sacred  character,  and  hallow  and  stimulate 
the  generous  principle  itself."— A.  H.] 

3.  And  when  I  come,  whomsoever  ye 
shall  approve  by  your  letters,  them  will 
I  send  to  bring  your  liberality  unto  Je- 
rusalem— should  be,  And  whenever  I  come, 
whomever  ye  approve,  these  I  will  send  by 
letters  to  bring  your  gift  unto  Jerusalem. 
The  verb  approve  does  not  mean  to  signify 
approval,  but  to  approve  by  testing ;  and  the 
instrument  therefore  would  have  to  be  the 


means  of  testing,  not  of  signifying  approval. 
Thus  the  words,  by  letters,  do  not  belong  with 
the  verb  approve,  but  with  the  next  clause. 
By  sending  by  letters,  the  apostle  probably 
means,  giving  them  letters  in  regard  to  the 
object  of  their  mission.  He  probably  wrote 
letters  to  several  persons  in  Jerusalem.  The 
word  translated  liberality,  means,  literally, 
favor;  and  here  the  gift  expressive  of  their 
good-will. 

4.  And  if  it  be  meet  that  I  go  also, 
they  shall  go  Avith  me— should  be — And  if 
it  is  viorthy  of  my  going  also — i.  e.,  if  the 
amount  collected  is  large  enough  to  justify 
his  going.  A  small  gift  he  would  send  by 
ordinary  messengers,  but  a  worthy  gift  he 
would  dignify  by  his  own  presence.  This 
purpose  was  carried  out.  (See  Acts  24:  17; 
Rom.  15:  25-27.)  This  language  has  a  cer- 
tain effect  of  visibility  about  it,  whether  it  is 
intended  or  not. 

5.  Now  I,  etc.— should  be,  And  I.  Our 
version  indicates  a  change  of  subject,  whereas 
this  matter  of  his  coming  to  them  has  been 
mentioned  in  ver.  2,  3.  When  I  shall  pass 
through — should  be,  Whenever  I  have  passed 
through.  The  apostle's  original  intention  was 
to  come  to  them  first,  and  pass  through 
Corinth  to  Macedonia,  and  then  to  make  a 
second  visit  on  his  return  from  Macedonia. 
(See  2  Cor.  1:  15  seq.)  But,  for  reasons 
given  in  that  passage,  he  went  to  Macedonia 
first.  For  I  do  pass  through  Macedonia — 
better,  For  I  a-m  coming  through  Macedonia. 
It  does  not  mean  (see  ver.  8)  that  he  wa9 
passing  through  Macedonia  at  the  time,  as  he 
was  in  Ephesus,  and  meant  to  stay  there  till 
Pentecost.  But  the  present  is  used  for  the 
future,  as  in  our  language,  specially  with 
verbs  of  coming  and  going.     (Cf.  Acts  19:  21.) 

6.  And  it  may  be  that  I  will  abide, 
yea,  and  winter — should  be,  or  even  winter. 
That  ye  may  bring  me  on  my  journey- 
literally,  Send  me  forward.  Sometimes  this 
included  giving  the  traveler  their  company 


Ch.  XVI.] 


I.  CORINTHIANS. 


145 


7  For  I  will  not  Bee  you  now  by  the  way  ;  but  I  trust 
to  tarry  a  while  with  you,  if  the  Lord  permit. 

8  Hut  I  will  tarry  at  ESphesus  until  PentecoBt. 

9  For  a  great  door  and  effectual  la  opened  unto  me, 
and  there  are  many  adversaries. 

10  Now  if  Tiniot'heus  come,  see  that  he  may  be  with 
you  without  tear:  lor  he  worketh  the  work  of  the 
Lord,  as  I  also  do.  ' 

11  Let  no  man  therefore  despise  hiui ;  but  conduct 
him  forth  in  peace,  that  he  may  come  unto  me:  for  I 
look  for  him  with  the  brethren. 

12  As  touching  our  brother  Apollos,  I  greatly  desired 
him  to  come  unto  you  with  the  brethren  :  but  his  will 
was  not  at  all  to  come  at  this  time;  but  he  will  come 
when  he  shall  have  convenient  time. 


7  ward  on  my  journey  whithersoever  I  go.  Fori  do 
not  wish  to  gee  you  now  by  the  way:  for  I  hope  to 

8  tarry  a  while  with  you,  if  the  Lord  permit    Hut  i 

y  will  tarry  at  Ephesua  until  Pentecost;  i"i-  a  great 
dour  and  effectual  is  opened  unto  me,  ami  there  are 
many  adversaries. 

lit  Now  if  Timothy  come,  Bee  that  he  be  with  you 
without  fear;  for  he  worketh  the  work  of  the  Lord. 

li  as  I  also  do:  let  no  man  therefore  despise  him.  Hut 
set  him  forward  on  his  journey  in  peace,  that  be 
may   come    unto   me:    for    1   expect    him    with    the 

12  brethren.  Hut  as  touching  Apollos  tin-  brother.  I 
besought  him  much  to  come  unto  you  with  the 
brethren:  and  it  was  not  at  all  'A<*  will  to  come  now  J 
but  he  will  come  when  he  shall  have  opportunity. 


1  Or,  God's  trill  that  he  should  come  i 


the  first  part  of  the  journey,  as  in  Acts  21 :  5; 
sometimes  providing  him  with  tilings  neces- 
sary for  his  journey,  as  in  Titus  3:  13.  But 
all  that  is  expressed  in  the  word  itself  is  simply 
starting  him  on  his  journey.  'Ye  may  bring 
me.'  The  pronoun  is  emphatic — you,  instead 
of  some  other  church.  Whithersoever  I 
go.  It  was  the  apostle's  intention,  (see  ver. 
4  and  Acts  19:  21),  to  go  to  Jerusalem.  But 
this  was  in  connection  with  the  collection; 
and  he  makes  it  contingent  on  the  amount  of 
that,  so  that  there  was  some  doubt  where  he 
would  go.  As  to  the  design  to  come  to  Cor- 
inth, the  apostle  went  there  in  the  early 
winter,  probably,  and  remained  three  months. 
(See  Acts  20:  2.) 

7.  For  I  will  not  see  you  now  by  the 
way;  but,  etc. — should  be,  For  I  do  not  wish 
to  see  you  now  by  the  way ;  for,  etc.  (See 
Crit.  Notes.)  His  wishing  to  remain  some 
time  with  them,  longer  than  would  be  possible 
now,  is  his  reason  for  not  stopping  now.  '  By 
the  way' — viz.,  to  Macedonia.  I  trust  to 
tarry  a  while — should  be,  /  hope  to  remain 
some  time,  which  he  could  not  do  if  he  stopped 
now. 

8.  But  I  will  tarry,  etc. — should  be,  / 
shall  remain  at  Ephesus  till  Pentecost.  How 
long  this  would  be  depends  on  the  question, 
when  and  where  this  Epistle  was  written. 

9.  For  a  great  door  and   effectual   is 


opposition  to  religion  is  as  much  a  reason  for 
energy  in  religious  work  as  a  favorable  oppor- 
tunity; and  the  two  are  very  likely  to  be 
found  together. 

10.  Now  if  Timotheus  come.  There  is 
no  reason  for  changing  the  ordinal  form  of 
this  name.  It  should  be  Timothy.  He  had 
already  been  sent,  (see  4:  17);  but  as  he  was 
to  go  through  Macedonia,  he  would  not  arrive 
till  after  the  letter.  (See  Acts  10:  22.)  See 
that  he  may  be  with  you  without  fear — 
should  be,  See  that  he  may  become  without  fear 
among  you.  This  charge  was  occasioned, 
probably,  by  the  disturbed  and  divided  state 
of  the  church,  and  by  the  youth  of  Timothy, 
who  was  sent  to  represent  the  apostle  in  such 
a  state  of  affairs.  For  he  worketh  the  work 
of  the  Lord.  For  like  commendations  of 
Timothy,  see  Phil.  2:  22;  1  Thess.  3:  2. 

11.  Let  no  man  therefore  despise  him. 
(See  1  Tim.  4:  12.)  The  apostle  here  indi- 
cates the  kind  of  opposition  that  Timothy 
might  encounter — they  might  despise  him  on 
account  of  his  youth.  The  apostle  they  might 
oppose,  but  they  would  scarcely  look  down  on 
him.  But  conduct  him  forth  in  pence — 
better,  Send  him  forth.  The  verb  is  the  same 
as  in  ver.  6.  (See  Note.)  'In  peace.'  With- 
out the  strife  and  contempt  with  which  tl 
might  dismiss  him.  That  he  may  come 
unto  me.     Their  contentiousness  might  have 


opened.  If  there  is  to  be  any  change  in  the  '  the  effect  of  detaining  him,  instead  of  hasten- 
natural  order  of  the  adjectives,  both  of  them  ing  his  departure.  If  Timothy  were  to  rr«:tnl 
should  be  placed  after  the  noun— A  door  is  only  his  own  comfort,  it  would  have  the  latter 
opened  to  me,  great  and  effectual.  This  is  a  effect;  hut  if  he  looked  to  his  duty,  ho  would 
figurative  designation  of  the  opportunity  for  stay  until  the  church  was  in  such  condition 
Christian  work.  The  second  adjective  is  diffi-  that  he  could  go  in  peace.  With  the  breth- 
cult  to  translate,  as  it  is  not  adapted  to  the  I  ren.  (See  Acts  19:  22),  where,  however, 
figure.  It  means,  giving  him  an  opportunity  '  only  Erastua  i«  mentioned.  This  account, 
for  active  work.  And  there  .arc  many  ad-  therefore,  supplements  that. 
versaries— i.  e.,  opposers  of  his  work.    Active'      12.  As  touching  our  brother  Apollos— 


146 


I.  CORINTHIANS. 


[Ch.  XVI. 


13  Watch  ye,  stand  fast  in  the  faith,  quit  you  like 
men,  be  strong. 

14  Let  all  your  things  be  done  with  charity. 

15  1  beseech  you,  brethren,  (ye  kuow  the  house  of 
Stephanas,  that  it  is  the  first  fruits  of  Achaia,  and  that 
they  have  addicted  themselves  to  the  ministry  of  the 
saints,) 

10  That  ye  submit  yourselves  unto  such,  and  unto 
every  one  that  helpeth  with  us,  and  laboureth. 

17  I  am  glad  of  the  coming  of  Stephanas  and  Fortu- 
natus  and  Achaicus:  for  that  which  was  lacking  on 
your  part  they  have  supplied. 

18  For  they  have  refreshed  my  spirit  and  yours: 
therefore  acknowledge  ye  them  that  are  such. 


13  Watch    ye,  stand  fast  in  the  faith,  quit  you  like 

14  men,  be  strong.     Let  all  that  ye  do  be  done  in  love. 

15  Now  I  beseech  you,  brethren  (ye  know  the  house 
of  Stephanas,  that  it  is  the  tirstfruits  of  Achaia, 
and  that  they  have  set  themselves  to  minister  unto 

16  the  saints,)  that  ye  also  be  in  subjection  unto  such, 
and   to  every   one  that   helpeth  in  the   work   and 

17  laboureth.  And  I  rejoice  at  the  } coming  of  Steph- 
anus  and  Fortunatus  and  Achaicus:  for  that  which 

18  was  lacking  on  your  part  they  supplied.  For  they 
refreshed  my  spirit  and  yours:  acknowledge  ye 
therefore  them  that  are  such. 


1  Or.  presence. 


should  be,  But  as  touching,  etc.  I  greatly- 
desired — should  be,  /  sought  him  much. 
The  apostle  does  not  wish  them  to  suppose 
that  his  rival  in  the  affections  of  the  Cor- 
inthian Church  was  hindered  from  coming  to 
them  by  him.  But  his  will  was  not  at  all 
to  come  at  this  time — should  be,  Audit  was 
not  at  all  his  wish  to  come  now.  Probably, 
it  does  not  mean  that  he  would  not  come,  but 
that  he  did  not  wish  to  come,  probably  for 
the  reason  implied  in  the  next  clause,  and  in 
the  'now '  of  this — viz.,  that  it  was  not  a  con- 
venient time  for  him  to  come.  With  the 
brethren.  Those  who  brought  this  letter. 
When  he  shall  have  convenient  time — 
better,  When  he  has  opportunity. 

13.  Watch  ye,  etc.  This  is  not  to  be  con- 
nected with  anything  preceding,  but  begins 
a  new  paragraph,  containing  the  closing 
words.  Stand  fast  in  the  faith.  This  word 
'faith'  is  not  used  in  the  New  Testament  to 
denote  the  thing  believed,  the  combined  doc- 
trine or  creed  of  the  church.  Even  in  Jude  3 
it  is  shown  by  the  context  that  it  is  the  ethical 
or  spiritual  element  in  faith,  and  not  its  intel- 
lectual or  doctrinal  context,  that  is  to  be  con- 
tended for.  Here  it  means  the  faith  in  Christ, 
which  isthe  initial,  and  one  of  the  fundamental 
graces,  of  the  Christian  life.  This  class  of 
exhortations,  so  characteristic  of  Paul,  and 
consorting  so  well  with  the  soldierly  quality, 
and  energy,  and  strenuousness  of  his  life, 
ought  to  be  studied  by  those  who  find  only 
the  gentle  and  passive  virtues  in  Christianity. 

14.  With  charity— should  be,  In  love.  The 
translators  have  made  the  same  mistake  here 
as  in  chap.  13. 

15.  I  beseech  you,  brethren — should  be, 
Now  I  beseech  you,  etc.  Ye  know,  etc. 
Parenthetical  clause,  giving  the  ground  of 
the  exhortation.  The  first  fruits  of  Achaia 
— i.  e.,  the  first  converts  to  Christianity.    (See 


ch.  1:  16,  and  Note.)  They  have  addicted 
themselves  to  the  ministry  of  the  saints 

— should  be,  They  set  themselves  to  the  ser- 
vice of  the  saints.  'Set  themselves'  is  con- 
trasted with  appointment  by  others  to  this 
work.  It  is  voluntary,  and  not  imposed,  ser- 
vice.    'Saints' — all  Christians. 

16.  That  ye  submit  yourselves  unto 
such — should  be,  That  ye  also.  They  were 
to  do  something,  as  well  as  these  leaders  in 
Christian  service.  This  is  to  be  grammatically 
connected,  of  course,  with  'I  beseech,'  inver. 
15.  'Submit  yourselves.'  Yield  to  them  the 
precedence  which  their  service  renders  fit — 
pay  proper  deference  to  their  advice  and  per- 
sons. That  helpeth  with  us.  The  verb  is 
probably  intended  to  be  left  without  limita- 
tion— that  helps  and  labors.  I  am  glad  of 
the  coming — should  be,  But  I  rejoice  over 
the  presence.  The  word  translated  'coming' 
has  presence  for  its  original  meaning;  and 
this  is  to  be  preferred  here.  Fortunatus 
and  Achaicus.  These  are  unknown,  aside 
from  this  mention.  For  that  which  was 
lacking  on  your  part  they  have  supplied 
— should  be,  For  they  supplied  the  lack  of  you. 
Instead  of  meaning  that  they  supplied  some- 
thing that  was  lacking  on  the  part  of  the  Cor- 
inthians, it  signifies  that  they  made  up  to  the 
apostle  for  the  absence  of  the  Corinthians. 

18.  For  they  have  refreshed— should  be, 
For  they  refreshed.  My  spirit  and  yours — 
viz.,  by  their  coming.  This  is  an  example  of 
the  frequent  delicacy  and  subtleness  of  the 
apostle's  thought.  He  was  refreshed  by  their 
coming,  but  also  the  Corinthians,  he  says, 
who  knew  that  they  were  with  the  apostle, 
and  rejoiced  in  being  brought  thus  into  com- 
munication with  him.  Therefore  acknowl- 
edge ye  them  that  are  such— should  be, 
know  well,  not  'acknowledge,'  a  meaning 
which  is  not  found  elsewhere.     Such  men,  he 


Ch.  XVL] 


I.  CORINTHIANS. 


147 


19  The  churches  of  Asia  salute  you.  Aquila  and 
Priscilla  salute  you  much  iu  the  Lord,  with  the  church 
that  is  iu  their  house. 

'20  All  the  brethren  greet  you.  Greet  ye  one  another 
with  a  holy  kiss. 

21  The  salutation  of  me  Paul  with  mine  own  hand. 

22  If  any  man  love  not  the  Lord  Jesus  Christ,  let 
him  lie  Anathema,  Maran  atha. 

23  The  grace  of  our  Lord  Jesus  f'lirist  be  with  you. 

24  My  love  be  with  you  all  iu  Christ  Jesus. 

f  The  first  epistle  to  the  Corinthians  was  written 
from  l'hilippi  by  Stephanas,  and  Fortuuatus,  and 
Achaicus,  and  Timolheus. 


11)        The  churches  of   Asia  salute  you.     Aquila  and 
Plisca  salute  you  much  in  the  Lord,  with  tin   <  Imn  li 

20  that  is  in  their  house.     All  the  brethren  salute  you. 
Salute  one  another  with  a  holy  kiss. 

21  The  salutation  of  me   Paul  with  mine  own  hand. 

22  If  any  man  loveth  not  the  Lord, let  him  beanath- 
28  ema.  1  .Maranatha.  1  he  grace  of  the  Lord  Jesus 
24  Christ   be   with   you.      My  love  be  with   you  all  iu 

Christ  Jesus.     Amen. 


1  That  is,  Our  Lord  Cometh. 


says,  are  worth  knowing,  not  merely  in  a 
passing  way,  but  thoroughly.  'Therefore'  — 
because  they  are  men  whose  coming  refreshed 
the  spirit. 

19.  The  churches  of  Asia.  Asia  Minor, 
on  the  east  coast  of  the  vEgean  Sea,  is  meant. 
These  are  the  churches  to  whom  the  seven 
Epistles  in  Revelation  were  addressed,  that  at 
Ephesus  being  the  most  important.  Pris- 
cilla— should  be,  Prisca,  of  which  Priscilla 
is  a  diminutive.  (See  Crit.  Notes. )  'Prisca' 
seems  to  be  the  form  used  by  the  apostle ;  so 
in  Rom.  16:  3;  2  Tim.  4:  19,  while  in  Acts  the 
other  form  is  found.  In  the  Lord — distin- 
guishing it  as  a  Christian  greeting.  With  the 
church  in  their  house.  This  expression  is 
used  in  Rom.  16:  5,  where  the  house  is  also 
that  of  Aquila  and  Prisca.  The  custom  of 
these  assemblies  at  private  houses  might  easily 
arise  in  the  New  Testament  churches,  which 
were  scattered  over  such  large  spaces.  The 
difficulty  of  assembling  all  in  one  place  would 
lead  to  these  neighborhood  assemblies,  and  to 
that  somewhat  fixed  membership  and  charac- 
ter which  gave  them  the  name  of  churches. 
Aquila  and  Prisca  had  been  living  in  Rome, 
when  Paul  first  met  them,  and  came  to  Cor- 
inth on  account  of  the  decree  of  Claudius 
ordering  Jews  out  of  Rome.  Then  they  ac- 
companied him  to  Ephesus,  and  he  left  them 
there.  At  the  time  that  the  Epistle  to  the 
Romans  was  written,  they  seem  to  have  re- 
turned to  Rome.  And  when  the  Second  Epis- 
tle to  Timothy  was  written,  they  appear  to 
have  been  at  Ephesus.  They  had  no  continu- 
ing city. 

20.  All  the  brethren.  '  All '  is  to  be  em- 
phasized—all the  brethren,  as  well  as  those 
with  Aquila  and  Prisca.  Greet  ye  one  an- 
other with  a  holy  kiss  — literally,  in  a 
holy  kits.  (See  Rom.  16:  16;  2  Cor.  13:  12; 
1   fhess.  5:  26;    1  Pet.  5:  14.     Also  Article 


Kiss,  in  Smith's  "Bible  Diet.")    It  was  the 
token,  at  that  time,  of  Christian  love. 

21.  The  salutation  of  me,  Paul,  with 
mine  own  hand— should  be  simply,  of  Paul 
with  my  hand.  The  apostle  says,  in  1  Than. 
3 :  17,  that  this  is  his  sign  in  every  letter.  He 
employed  an  amanuensis  for  the  body  of  the 
Epistle,  but  wrote  the  closing  words  himself. 
(See  Rom.  16:  22.) 

22.  If  any  man  love  not  the  Lord  Jesus 
Christ.  The  name  'Jesus  Christ'  should  be 
omitted.  (See  Crit.  Notes.)  Let  him  be 
Anathema,  Maran  atha— should  be  written, 
Anathema,  Maranatha.  And  there  is  no  rea- 
son why  it  should  not  be  translated,  so  as  to 
read,  Let  him  be  accursed.  The  Lord  com- 
eth — literally,  it  is,  has  come;  the  past  tense 
being  used  to  emphasize  the  imminence  of  the 
event.  Of  course,  this  would  give  great  force 
and  solemnity  to  the  anathema,  inasmuch  as 
the  Lord's  coming  was  to  judgment. 

23.  The  grace  of  our  Lord  Jesus  Christ 
be  with  you.  'Christ'  is  to  be  omitted. 
(See  Crit.  Notes.)  On  the  form  of  benedic- 
tion, see  on  1 :  3.  My  love  be  with  you  all 
in  Christ  Jesus.  This  is  a  statement,  not  a 
wish,  and  should  read,  My  love  is  with  you  all. 
This  is  in  spite  of  their  divisions,  their  partial 
estrangement  from  him,  and  their  worldli- 
ness.  Amen  is  probably  to  be  omitted.  (See 
Crit.  Notes.)  The  subscription  is  of  late  date 
and  uncertain  origin,  and  is  to  be  omitted. 
(See  Crit.  Notes.) 

CRITICAL   NOTKS. — CHAPTER  XVI. 

7.  But  I  trust  is  found  in  only  KL  syrf, 
etc. ;  for  I  trust  is  the  correct  reading. 

19.  Priscilla  has  the  authority  of  ACDKF 
GrKL,  etc.,  two  MSS.  of  vulg  syru,r.  etc 
Prisca  is  found  in  KBMP,  one  MS.  of  it  throo 
of  vulg  cop,  etc.     (See  ESxegetical  Nol 

21.  The  words   Jesus    Christ  are   found    in 


148 


I.  CORINTHIANS. 


[Ch.  XVI. 


N<=  C3  DEFGKLP,  etc.,  it  vulg  syrutr  cop, 
etc.     They   are   omitted    in   R*ABC*M,   one 

MS.  of  it,  etc.  The  phrase  Lord  Jesus  Christ 
is  so  common  that  it  is  quite  improbable  that 
a  transcriber  should  omit  from  it  the  words 
Jesus  Christ. 

23.  Christ  is  found  in  X  c  ACDEFGKLMP 
d  e  g  r,  four  MSS.  of  vulg  cop  syrutr,  etc.  It 
is  omitted  in  KB,  one  MS.  of  it,  two  of  vulg, 
etc.  There  is  the  same  internal  reason  for  its 
omission  as  in  the  case  of  the  words  Jesus 
Christ  in  ver.  21. 

24.  Amen  is  found  in  XACDEKLP  d  e,  two 
MSS.  of  vulg  syrntr  cop,  etc.  It  is  omitted 
in  BFM  f  g  r,  two  MSS.  of  vulg.,  etc.  This 
ending  is  found  in  Kom.  Gal.,  and  in  the 
Textus  Receptus  of  the  other  Epistles.     But 


the  critical  commentators  reject  it  in  these 
last.  It  has,  however,  good  external  author- 
ity in  Phil.,  1  Thess.,  2  Thess.  (?),  Philemon. 
The  internal  evidence  is  against  it,  and  has 
caused  it  to  be  rejected,  on  account  of  the  ease 
with  which  such  an  ending  to  a  benediction 
would  be  inserted  by  a  transcriber,  and  the 
difficulty,  on  the  contrary,  of  supposing  its 
omission  by  a  transcriber.  The  subscription 
in  most  of  the  MSS.  consists  simply  of  a  title, 
such  as  First  to  Corinthians;  or  an  ending, 
such  as  End  of  First  to  Corinthians.  Db 
adds,  was  written  from  Philippi;  E,  was  writ- 
ten from  Philippi ;  KL  add  to  this,  through 
Stephanas  and  Fortunatus  and  Achaicus  and 
Timothy,  by  Paul  and  Sosthenes.  B3  P  adds, 
was  written  from  Ephesus. 


INTRODUCTION  TO  THE  SECOND  EPISTLE  TO  THE 

CORINTHIANS. 


PROOFS  OF  PAUL'S  AUTHORSHIP. 

There  is  no  doubt  of  the  authorship.  The  Epistle  is  quoted  by  Irenjeus,  Athenagoras, 
Clement  of  Alexandria,  and  Tertullian,  all  of  them  belonging  to  the  second  century.  Its 
style  is  unmistakable,  and  it  has  undoubted  connections  with  the  life  of  Paul,  with  the 
church,  and  with  the  First  Epistle. 

TIME  AND  PLACE  OF  WRITING. 

It  appears  from -2 :  13 ;  7:5;  8:1;  9 :  2,  4,  that  Paul  wrote  this  letter  while  in  Mace- 
donia, to  which  he  went  from  Ephesus.  (See  Acts  20 :  1.)  The  place  cannot  be  determined 
more  exactly.  The  time  of  this  visit  to  Macedonia,  within  which  the  Epistle  was  written, 
was  A.  D.  58,  the  same  year  as  that  of  the  First  Epistle. 

OCCASION  AND  OBJECT  OF  THE  LETTER. 

We  learn  from  1  Cor.  16:  10,  that  Paul  had  sent  Timothy  to  Corinth,  and  was  expect- 
ing his  return ;  and  from  2  Cor.  1:1,  that  he  had  returned,  and  was  associated  with  Paul 
in  the  writing  of  this  letter.  And  it  appears  from  2:13,  that  he  had  sent  also  Titus;  and 
from  7 :  5  seq. ,  that  Titus  had  returned,  bringing  him  tidings  of  the  state  of  the  church, 
and  especially  of  the  effect  of  the  first  letter.  This  furnishes  the  occasion  of  the  Epistle, 
the  apostle  finding  matter  in  these  reports  for  a  second  letter.  The  accounts  were  partly 
encouraging,  especially  in  regard  to  the  submission  of  the  church  to  the  apostle's  injunction 
respecting  the  incestuous  member ;  but  also,  in  regard  to  a  part  of  the  church,  discour- 
aging. The  licentiousness  among  them  had  not  wholly  ceased.  Nor  were  their  divisions 
and  strifes  at  an  end.  Indeed,  the  latter  had  entered  on  a  new  and  dangerous  phase. 
Instead  of  a  slight  defection  from  Paul,  on  account  of  the  simplicity  of  his  style,  there  is 
now  an  open  revolt  under  the  lead  of  his  old  enemies,  the  Judaizers.  They  did  not,  to 
be  sure,  attack  his  innovating  doctrine.  But  they  taunted  him  with  his  failure  and  fear 
to  use  his  apostolic  authority,  and  threw  doubts  on  his  possession  of  that  which  he  had 
not  the  courage  to  use.  They  compared  this  weakness  with  the  bravery,  at  a  safe  distance, 
of  his  letters.  They  even  taunted  him  with  his  refusal  to  receive  aid  from  the  Corinthians, 
which  they  attributed  to  his  lack  of  love  for  them.  And  they  went  so  far  as  to  put  forward 
apostolic  claims  for  their  own  leaders,  who  had  the  strength  of  self-assertion  and  of  domi- 
neering that  the  apostle  lacked. 

Paul  had  also  to  defend  himself  against  a  charge  of  fickleness  in  not  ooming  to  Corinth, 
as  he  had  promised  in  the  First  Epistle.  He  writes  this  Epistle,  in  fact,  in  order  thai  they 
maybe  prepared  for  his  coming,  and  that  he  may  not  have  to  resort  to  unpleasant  measures 
against  them.     And,  in  order  to  put  them  in  the  proper  frame  of  mind  towards  him  and 

149 


150  INTRODUCTION  TO  THE  SECOND  EPISTLE  TO  THE  CORINTHIANS. 


his  work,  he  places  before  them  the  greatness  of  the  ministry  entrusted  to  him,  contrasting 
it  with  his  own  weakness  and  mortality,  and  makes  them  feel  that  in  him  they  are  dealing 
with  an  ambassador  of  Christ. 

He  has  on  his  mind,  moreover,  the  collection  for  the  church  at  Jerusalem,  on  which  he 
dwells  more  at  length  and  more  earnestly  than  elsewhere. 

Owing  to  the  mixed  reports  from  the  church,  the  first  and  last  parts  of  the  letter  present 
a  striking  contrast.  Paul  is  very  strong  in  his  feelings,  and  the  tender  and  lofty  strain  of 
the  first  chapters,  contrast  strongly  with  the  severe  and  impassioned  outpouring  of  the 
close  of  the  letter. 


THE  SECOND  EPISTLE  OF 


PAUL  THE  APOSTLE  TO  THE  CORINTHIANS. 


CHAPTER  I. 


PAUL,  an  apostle  of  Jesus  Christ  by  the  will  of  Cod, 
and  Timothy  mir  brother,  unto  the  church  of  God 
which  is  at  Corinth,  with  all  the  saints  which  are  in  all 
Achaia : 

2  Grace  be  to  you,  and  peace,  from  Cod  our  Father, 
and/rom  the  Lord  Jesus  Christ. 

3  Blessed  be  Cod,  even  the  Father  of  our  Lord  Jesus 
Christ,  the  Father  of  mercies,  and  the  Cod  of  all  com- 
fort; 

4  Who  comforteth  us  in  all  our  tribulation,  that  we 
may  be  able  to  comfort  them  which  are  in  any  trouble, 
by  the  comfort  wherewith  we  ourselves  are  comforted 
of  Cod. 


1  Paul,  an  apostle  of  Christ  Jesus  through  the  will 
of  (IikI,  ami  Timothy  'our  brother,  unto  the  cburofa 
of  (Mid  which  is  at  Corinth,  with  all  the  saints  who 

2  are  in  the  whole  of  Achaia:  Grace  to  you  ami  peace 
from  (iod  our  Father  and  the  Lord  Jesus  Christ. 

S  Blessed  6e  » the  God  and  Father  of  our  Lord  Jesus 
Christ,  the  Father  of  mercies  and   God   of  all  c.nii- 

4  fort;  who  comforteth  us  in  all  our  affliction,  that  we 
may  be  able  to  comforl  them  that  arc  in  anv  afflic- 
tion, through  the  comfort  wherewith  we  ourselves 


1  Gr.  the  brother ...  .'Z  Or,  God  and  the  Father. 


ANALYSIS. 
1,  2.  Salutation.  3-7.  Paul  thanks  God 
for  the  uses  that  he  enables  him  to  make  of 
affliction,  and  of  the  divine  comfort  in  afflic- 
tion, in  comforting  others.  8-11.  Paul's 
trouble  and  great  danger  in  Asia,  and  the 
deliverance  wrought  by  God.  12-14.  He 
assures  himself  of  the  help  of  their  prayers 
in  his  troubles,  because  of  his  holy  and  pure 
life  by  the  grace  of  God  among  them.  15-22. 
He  defends  himself  from  the  charge  of  fickle- 
ness in  not  carrying  out  his  original  purpose 
of  coming  to  them  before  going  to  Mace- 
donia. 23,  24.  His  real  reason  for  not  com- 
ing to  them,  that  he  wished  to  spare  them. 


Ch.  1:  1,2.  On  these  verses,  see  on  cor- 
responding verses  in  First  Epistle.  Timothy, 
our  brother — should  be,  the  brother.  Tim- 
othy was  the  constant  companion,  or  repre- 
sentative, of  Paul,  after  the  apostle  first  found 
him  at  Lystta.  (See  Acts  16:  1.)  Since  the 
writing  of  the  first  Epistle,  he  must  have 
returned  to  the  apostle,  and  probably  brought 
with  him  reports  of  its  effect,  on  which  this 
letter  is  based.  An  apostle  of  Jesus  Christ 
—should  be,  Of  Christ  Jesus.  (See  Crit. 
Notes.)  With  all  the  saints  which  are  in 
all  Achaia.  The  form  of  this  address  indi- 
cates that  there  were  no  other  churches  in 
Achaia,  only  individual  Christians  scattered 
here  and  there.  Achaia  is  the  Roman  prov- 
ince of  that  name,  including  all  Greece. 
[There  was,  perhaps,  a  small  church  in  Cen- 
chrea.     (R«m- 16:  i.j— A.  H.] 


3.  Blessed.  Praised  is  a  more  distinctive 
rendering  of  the  Greek  word.  The  verb 
means,  to  speak  well  of;  and  from  it  comes 
our  word  eulogy.  God,  even  the  Father 
of  our  Lord  Jesus  Christ.  The  language 
is  the  same  as  in  Eph.  1 :  3,  and  1  Peter  1 :  3, 
where  it  is  translated,  The  Qod  and  Father  of 
our  Lord  Jesus  Christ.  And  this  is  the  more 
natural,  though  possibly  not  the  necessary, 
construction.  The  same  reason  would  lead 
to  the  translation,  Our  great  God  and  Saviour, 
Jesus  Christ,  in  Titus  2:  13.  The  Father 
of  mercies.  The  word  translated  'mercies' 
means  always  feelings,  not  manifestations  of 
mercy.  The  phrase  therefore  denotes  that 
the  Father  is  characterized  by  mercies  or  com- 
passions. And  the  God  of  all  comfort — 
should  be,  Of  every  consolation.  He  is  the 
God  from  whom  comes  every  consolation. 
This  description  prepares  the  way  for  the 
statement  of  his  consoling  that  follows. 

4.  Who  comforteth  us— viz.,  himself  and 
Timothy,  whom  he  associates  with  him  in  the 
salutation,  and  possibly  others  connected  with 
them  in  the  instruction  of  the  Corinthian 
Church.    That  it  is  not  Christiana  generally 

is  shown  by  ver.  f>.  where  he  connects  this 
comfort  with  that  which  they  in  turn  give  to 
the  Corinthians.  The  particular  affliction 
that  Paul  has  in  mind,  is  probably  that  men- 
tioned in  ver.  8.  The  eonsolation  he  leaves 
indefinite,  simply  thanking  God  that  he  is 
always  comforted  in  sucli  circumstances. 
That  we  may  be  able  to  comfort  them 
which  are  in  any  trouble — should  be,  Those 
in  every  tribulation.     This  is  a  striking  ex- 

151 


152 


II.  CORINTHIANS. 


[Ch.  I. 


5  For  as  the  sufferings  of  Christ  abound  in  us,  so  our 
consolation  also  aboundeth  by  Christ. 

6  And  whether  we  be  afflicted,  it  is  for  your  consola- 
tion and  salvation,  which  is  effectual  in  the  enduring 
of  the  same  sufferings  which  we  also  suffer:  or  whether 
we  be  comforted,  it  is  for  your  consolation  and  salva- 
tion. 

7  And  our  hope  of  you  is  steadfast,  knowing,  that  as 
ye  are  partakers  of  the  sufferings,  so  shall  ye  be  also  of 
the  consolation. 

8  For  we  would  not,  brethren,  have  you  ignorant  of 
our  trouble  which  came  to  us  in  Asia,  that  we  were 
pressed  out  of  measure,  above  strength,  insomuch  that 
we  despaired  even  of  lile: 


5  are  comforted  of  God.  For  as  the  sufferings  of 
Christ  abound  unto  us,  even  so  our  comfort  also 

6  aboundeth  through  Christ.  But  whether  we  are  af- 
flicted, it  is  for  your  comfoit  and  salvation;  or 
whether  we  are  comforted,  it  is  for  your  comfort, 
which  worketh  in  the  patient  .enduring  of  the  same 

7  sufferings  which  we  also  suffer:  and  our  hope  for 
you  is  stedfast ;   kuowiug  that,  as  ye  are  partakers 

8  of  the  sufferings,  so  also  are  ye  of  the  comfort.  For 
we  would  not  have  you  ignorant,  brethren,  concern- 
ing our  affliction  which  befell  its  in  Asia,  that  we 
were  weighed  down  exceedingly,  beyond  our  power, 


ample  of  the  fineness  of  the  apostle's  feelings, 
and  t>f  his  peculiar  unselfishness,  that  he 
should  have  others  in  mind  when  God  com- 
forts him,  and  think  how  he  could  use  that 
comfort  to  benefit  others.  Moreover,  he  at- 
tributes this  purpose  to  God  in  the  divine 
comfort,  to  enable  those  whom  he  comforts  to 
comfort  others.  By  the  comfort— should  be, 
through  the  comfort.  The  apostle's  thought 
is  not  merely  a  general  one,  that  he  may  be 
able  to  comfort  others,  but  that  he  ma3'  be 
able  to  administer  to  them  the  same  comfort 
that  God  does  to  him.  He  studies  the  ways  in 
which  God  consoles  him,  that  he  may  practice 
the  same  on  others.  And  this,  too,  he  repre- 
sents as  God's  purpose.  He  does  things  to  be 
imitated  by  men. 

5.  For  as  the  sufferings  of  Christ 
abound  in  us — should  be,  Abound  toward 
us.  By  'the  sufferings  of  Christ,'  he  means 
those  that  he  endured,  the  opposition  and  per- 
secution on  account  of  the  truth,  and  on 
behalf  of  men,  that  they  might  be  saved. 
These  sufferings  of  Christ  were  repeated  in 
his  disciples,  who  encountered  the  same  oppo- 
sition in  doing  the  same  work.  (Cf.  Matt. 
10:  16-42;  John  15:  18-21.)  So  our  conso- 
lation also  aboundeth  by  Christ — better, 
So  through  Christ  abounds'  our  consolation 
also.  It  is  implied  in  the  preceding,  that 
their  suffering  was  through  Christ ;  and  so,  he 
says,  is  the  consolation.  The  nature  of  the 
comfort  we  may  gather  from  4:  17,  where  he 
says:  "The  momentary  lightness  of  our 
affliction  worketh  out  for  us  more  and  more 
exceedingly,  an  eternal  weight  of  glory." 

G.  This  verse,  according  to  the  best  text, 
should  read:  And  whether  we  are  afflicted,  it 
is  for  your  comfort  and  salvation ;  or  are 
comforted,  it  is  for  your  comfort,  which  v;ork- 
eth  in  endurance  of  the  same  sufferings  which 
we  a/so  suffer.  The  way  in  which  both  the 
affliction    and    the    consolation    secure    this 


same  result  of  comfort  for  them,  is  shown  in 
ver.  4.  The  affliction  for  Christ  is  sure  to 
bring  consolation  through  Christ;  and  this 
consolation  he  uses  to  console  them  in  like 
trouble.  And  so,  they  being  enabled  to  en- 
dure affliction  and  be  steadfast,  their  salva- 
tion, which  is  for  those  that  endure  to  the 
end,  is  furthered.  Which  is  effectual,  etc. 
Or,  as  above,  Which  worketh  in  endurance, 
etc.  This  denotes  the  sphere  in  which  the 
consolation  manifests  its  activity.  The  con- 
solation enables  them  to  endure  and  be  stead- 
fast. 'Endurance'  is  not  merely  here  the 
patient  bearing  of  affliction,  but  remaining 
under  it  steadfast  in  faith.  (See  James  1 :  12; 
Heb.  10:  36.)  The  same  sufferings.  The 
sufferings  being  of  the  same  kind'  as  his 
(Paul's);  the  same  consolation  applies  to 
both. 

7.  And  our  hope  of  you — should  be,  for 
you.  The  apostle  means  his  hope  that  they 
will  be  comforted.  Knowing  that,  etc.  His 
confidence  rests  on  the  constant  association 
of  this  kind  of  sufferings  and  of  comfort.  He 
who  suffers  for  Christ  will  be  comforted 
through  Christ.  The  apostle  advances  here 
from  the  thought  of  the  comfort  that  he  can 
point  out  to  them  out  of  his  own  experience, 
to  the  hope  of  the  comfort  that  they  will  actu- 
ally realize  in  their  experience. 

8.  In  this  verse,  Paul  gives  the  occasion  for 
the  preceding  reference  to  his  troubles.  We 
would  not  have  you  ignorant— should  be, 
We  do  not  wish  you  to  be  ignorant.  Of  our 
trouble  which  came  to  us — should  be,  Con- 
cerning our  affliction  ivhich  befell  us  in  Asia. 
(See  Crit.  Notes.)  We  have  no  definite  ac- 
count of  this  affliction.  (See  1  Cor.  15:  32; 
16:  9;  Acts  20:  18,  19.)  That  it  was  not  a 
sickness  is  shown  by  ver.  5,  where  it  is  called 
1  sufferings  of  Christ.'  And  it  seems  from  all 
that  he  says  about  it  here,  to  have  been  of  the 
nature    of    persecution.       That    we    were 


Ch.  I.] 


II.  CORINTHIANS. 


153 


9  But  we  had  the  sentence  of  death  in  ourselves,  that 
we  should  not  trust  iu  ourselves,  but  in  God  which 
raiseth  the  dead  : 

10  Who  delivered  us  front  so  great  a  death,  and  doth 
deliver:  iu  whom  we  trust  that  lie  will  yet  deliver  its ; 

11  Ye  also  helping  together  by  prayer  for  us,  that  for 
the  gift  bestowed  upon  us  by  the  means  of  many  persons 

ithaiiks  may  be  given  by  many  oil  our  behalf. 


9  insomuch  that  we  despaired  even  of  life;  'yea,  we 
ourselves  have  had  the  >seutence  of  death  within 

ourselves,  that  we  should  not  trust  in  ourselves    but 

10  In  God  who  raiseth  the  dead:  «  bo  deliver* 

of  so  great  a  death,  and  will  deliver:  on  whom  we 
have  »se1  our  hope  thai  be  will  also  still  deliver  us; 

u  ye  also  helping  together ur  behall  by  your  sup- 
plication; that,  tor  the  gift  bestowed  upon  us  by 
means  ol  many,  thanks  may  be  given  bj  man]  per- 
sons ou  our  behalf. 


1  Or,  but  we  ourselves 1  Gr.  answer 3  Some  aucleut  authorities  read,  set  our  hope  ;  and  still  will  he  deliver  us. 


pressed  out  of  measure,  above  strength 

— should  be,  That  we  were  oppressed  exceed- 
ingly, beyond  our  strength.  The  pressure  or 
oppression  denoted  is  not  necessarily  that  of 
persecution,  but  the  weighing  down  of  any 
kind  of  grief  or  pain.  There  is  no  pronoun 
in  Greek  before  'strength,'  but  in  English  it 
is  necessary  to  fill  out  the  sense.  This  clause 
does  not  denote  what  the  trouble  is,  but  its 
greatness  ;  and  he  probably  assumes  that  they 
have  heard  of  the  affliction.  He  does  not 
want  them  to  be  ignorant  how  much  he  suf- 
fered from  the  affliction  of  which  they  al- 
ready knew. 

9.  But  we  had  the  sentence  of  death 
in  ourselves — should  be,  But  we  ourselves 
have  had  the  answer  of  death  in  ourselves. 
The  Greek  word  translated  'sentence'  does 
not  mean  that,  but  'answer'  or  'response.' 
The  inward  answer  that  the  apostle  gave  to 
the  question  of  his  probable  fate  was,  that  he 
would  die.  '  We  ourselves' — not  only  others, 
but  we  ourselves,  expected  nothing  else. 
That  we  should  not  trust— should  be,  In 
order  that  we  may  not  trust.  It  denotes  the 
divine  purpose  in  bringing  them  into  such 
extremity.  But  in  God  which  raiseth  the 
dead.  When  he  is  brought  to  face  death  and 
expect  it,  it  is  the  God  who  raises  the  dead  in 
whom  he  trusts. 

10.  And  doth  deliver.  There  is  very 
strong  authority  here  for  substituting  the 
reading,  And  will  deliver.  (See  Crit.  Notes.) 
In  fact,  there  is  better  authority  for  omitting 
these  words  altogether,  than  for  the  Received 
Text,  on  which  our  version  is  based.  The 
difficulty  with  the  future  tense  is  that  it  seems 
to  make  what  follows  a  senseless  repetition. 
But  the  evidence,  on  the  other  hand,  seems 
too  strong  to  be  overcome  ;  and  we  should  be 
very  careful  not  to  allow  our  idea  of  what  the 
writer  should  say,  to  overcome  the  evidence 
as  to  what  he  did  say,  even  if  it  seems  to  in- 
volve needless  repetition.     Then  this  is  one  of 


the  cases  in  which  the  reading  \'«r  v.  hich  there 
is  the  strongest  evidence  is  the  one  that  will 
account  for  both  of  the  others;  whereas,  if  we 
suppose  either  of  the  other  readings  to  be  the 
original  text,  the  variations  arc  not  easily  ac- 
counted for.  And  besides,  repetition  is  not 
always  tautological  or  forceless.  It  may  be 
emphatic.  And  in  this  case,  the  words  ,,f  the 
repetition/ with  the  slight  addition,  '  in  whom 
we  trust,  (or  better,  have  hoped  ,  may  be  read 
in  such  a  way  as  to  have  this  effect  of  empha- 
sis by  reiteration.  In  whom  we  trust,  that 
he  will  yet  deliver  us— should  be,  In  whom 
we  have  placed  our  hope,  that  he  will  also  still 
deliver.  The  verb  means  to  hope,  instead  of 
to  trust,  and  is  in  the  perfect  tense. 

11.  Ye  also  helping  together  by  prayer 
for  us — should  be,  You  also  helping  in  <>>ir 
behalf  by  prayer.  The  verb  means  'to  work 
together'  or  'to  help';  but  'to  help  together' 
adds  something  that  docs  not  belong  to  it. 
And  'for  us'  belongs  with  the  participle,  and 
not  with  the  verbal  noun  'prayer.'  This 
clause  is  probably  not  conditional,  but  causal 
— not,  if  you  help  by  your  prayers,  but,  since 
you  do.  Their  prayers  contribute  t"  the  re- 
sult. That — better,  In  order  that,  inasmuch 
as  what  follows  is  not  the  thing  prayed  for, 
but  the  purpose  of  the  prayer.  Thdl  for  the 
gift  bestowed  upon  us  by  means  of  man* 
persons,  thanks  may  be  given  by  many 
on  our  behalf— should  be,  /•'"/•  the  gift  be- 
stowed  on  us  hi/  means  of  many,  thank*  may 
he  given  from  nning  persons  iii  our  behalf. 
The  prepositions  in  the  Greek  necessitate  this 
change,  that  with  'many  persons'  connecting 
it,  with  the  giving  of  thanks,  and  thai  with 
'many'  connecting  it  with  the  bestowing  of 
the  gift.  'Persons" — literally,  countenances 
or  faces.  Grimm,  in  hi-  Lexicon,  say s  that 
the  conception  U  of  "countenances  turned 
toward  God,"  ami  expressing  the  pious  and 
grateful  feeling  -i'  the  soul.  '  My  the  means 
of  many' — as  the  apostle  indicates  at  the  be- 


154 


II.  CORINTHIANS. 


[Ch.  I. 


12  For  our  rejoicing  is  this,  the  testimony  of  our  con- 
science, that  in  simplicity  and  godly  sincerity,  not  with 
fleshly  wisdom,  but  by  the  grace  of  God,  we  have  had 
our  conversation  in  the  world,  and  more  abundantly  to 
you-ward. 

13  For  we  write  none  other  things  unto  you,  than 
what  ye  read  or  acknowledge;  and  I  trust  ye  shall  ac- 
knowledge even  to  the  end; 

14  As  also  ye  have  acknowledged  us  in  part,  that  we 
are  your  rejoicing,  even  as  ye  also  are  ours  in  the  day 
of  the  Lord  Jesus. 

15  And  in  this  confidence  I  was  minded  to  come  unto 
you  before,  that  ye  might  have  a  second  benefit; 


12  For  our  glorying  is  this,  the  testimony  of  our  con- 
science, that  in  holiness  and  sincerity  of  God,  not  in 
fleshly  wisdom  but  in  the  grace  of  God,  we  behaved 
ourselves  in  the  world,  and  more  abundantly  to  you- 

13  ward.  For  we  write  none  other  things  unto  you, 
than  what  ye    read    or    even   acknowledge,   and    [ 

14  hope  ye  will  acknowledge  unto  the  end:  as  also  ye 
did  acknowledge  us  in  part,  that  we  are  your  glory- 
ing, even  as  ye  also  are  ours,  in  the  day  of  our  Lord 
Jesus. 

15  And  in  this  confidence  I  was  minded  to  come 
first  unto  you,  that  ye  might  have  a  second  •  benefit; 


1  Or,  grace.     Some  ancient  authorities  read,  joy. 


ginning  of  the  verse,  through  their  prayers. 
'The  gift'  is  the  deliverance  for  which  the 
apostle  hopes,  and  to  which  the  Corinthians 
contribute  their  prayers. 

12.  For  our  rejoicing — should  be,  our 
boasting.  In  simplicity  and  godly  sin- 
cerity— should  be,  In  the  holiness  and  purity 
of  God.  For  the  reading  'holiness,'  see  Crit. 
Notes.  The  change  from  sincerity  to  purity 
is  a  matter  of  definition,  the  hitter  being  the 
proper  meaning  of  the  Greek  word.  Godly 
— should  be,  of  God—i.  e.,  proceeding  from 
God,  implanted  by  him  ;  and  it  belongs  with 
both  the  nouns  'holiness'  and  'purity.' 
Fleshly  wisdom  is  that  which  belongs  to  the 
natural,  unrenewed  man.  (See  on  flesh,  1 
Cor.  1:  26.)  But  by  the  grace  of  God- 
should  be,  in  the  grace.  This  is  opposed  to 
the  self-reliance  of  fleshly  wisdom,  and  it  de- 
notes that  manifestation  of  the  favor,  or  grace, 
of  God  by  which  the  moral  powers  of  men 
are  sustained  and  reinforced.  On  the  general 
meaning  of  the  word,  see  on  1  Cor.  1 :  3.  We 
have  had  our  conversation — should  be, 
We  behaved  ourselves.  This  word  'conversa- 
tion' is  very  nearly  the  etymological  equiva- 
lent of  the  Greek  verb,  and  it  had  an  English 
meaning,  now  antiquated,  corresponding  to 
that.  But  in  the  English  of  to-day,  the  Greek 
word  means  to  conduct  or  behave  ourselves. 
And  more  abundantly  to  you-ward.  And 
so,  since  his  conduct  in  his  relations  to  them 
had  been,  even  more  than  elsewhere,  of  the 
kind  described,  he  makes  a  special  claim  on 
them  for  their  prayers.  This  is  the  connec- 
tion of  this  and  the  following  verses — they 
give  the  reason  why  the  apostle  expected  their 
prayers,  on  the  one  hand,  and  an  answer  on 
the  other,  in  the  consciousness  of  his  godly 
character  and  life. 

13.   For   we   write   none    other    things 
unto   you   than  what  ye   read.     This  is  a 


vindication  of  Paul's  sincerity  in  what  he 
writes.  The  meaning  is  that  he  intends  just 
what  appears  in  his  writing,  without  any  hid- 
den meaning  or  reservation.  They  need  not 
look  for  any  double  meaning  in  what  he  says. 
Or  acknowledge — should  be,  Or  even  know 
well.  The  verb  probably  does  not  mean  '  to 
acknowledge.'  In  any  case,  it  is  a  rare  mean- 
ing; and  there  is  no  reason  for  substituting  it 
here  for  the  ordinary  meaning,  'to  know 
well.'  (See  on  1  Cor.  14:  37;  16:  18.)  Besides 
his  assurance  that  he  is  writing  to  them  hon- 
estly, they  have  their  own  personal  knowl- 
edge of  him  to  confirm  what  he  says  about 
the  purity  of  his  life.  And  I  trust  ye  shall 
acknowledge  even  to  the  end— should  be, 
And  I  hope  that  you  will  know  well  to  the  end. 
(On  the  omission  of  'even,'  see  Crit.  Notes.) 

14.  As  also  ye  have  acknowledged  us 
in  part — should  be,  As  also  in  part  you  knew 
us  well.  Their  knowledge  of  the  apostle  had 
been  partial  in  almost  every  direction,  as  was 
shown  by  the  frequent  occasion  that  he  had  to 
vindicate  himself  and  to  correct  their  misap- 
prehensions. And  yet,  as  he  shows  by  the 
continued  use  of  the  same  verb,  what  part 
they  did  know  was  not  uncertain.  That  we 
are  your  rejoicing — should  be,  glorying  or 
boast.  Even  as  ye  also  are  ours  in  the 
day  of  the  Lord  Jesus.  This  is  the  day  of 
judgment,  when  everything  is  manifested; 
and  to  glory  in  one  then  is  very  different  from 
glorying  in  this  time  of  uncertain  knowledge. 
(See  1  Cor.  4:  5.)  With  what  excellent  tact 
and  good  feeling  the  apostle  removes  the  ap- 
pearance of  self-glorification  in  this  'as  ye  also 
are  ours.'  In  this  you  do — you  did — /  hope  you 
will — /  am  your  glorying— you  are  also  ours, 
we  have  an  excellent  specimen  of  the  apostle's 
style — its  peculiar,  but  not  ineffective  involu- 
tion, and  lingering  over  a  word. 

15.  I    was    minded— should   be  simply,  1 


Ch.  I.] 


II.  CORINTHIANS. 


155 


lf>  And  to  pass  by  you  into  Macedonia,  and  to  cornel  to  and  by  you  to  pass  Into  Macedonia,  and  again  from 


again  out  of  Macedonia  unto  you,  and  of  you  to  he 
brought  on  my  way  toward  Judea. 

17  When  l  therefore  was  thus  minded,  did  I  use 
lightness?  or  the  things  that  1  purpose,  do  I  purpose 
according  to  the  flesh, that  with  uie  there  should  be  yea, 
yea,  and  nay,  nay  ? 

IS  But  us  tiod  it  true,  our  word  toward  you  was  not 
yea  and  nay. 


Macedonia  to  come  unto  you,  ami  6f  you  t>>  be  set 

17  forward  ou  my  journey  utito  Judiea.  When  l  there* 
lore  was  thus  winded,  did  l  shew  llckleiieasf  or  the 
things  that  I  purpose,  do  I  pur  now  according  t..  the 
flesh,  that  with  me  there  should  be  the  yea  yea  and 

18  the  nay  nay?     But  as  Uod  is  faithful,  our  word  to- 


wished  in  this  confidence — viz.,  that  the}-  knew 
him,  at  least  in  part,  and  so  would  receive 
him  with  joy,  and  be  benefited  by  his  coming. 
That  ye  might  have  a  second  benefit — 
should  be,  a  second  favor.  The  word  denotes 
the  visit  as  a  manifestation  of  the  apostle's 
favor,  a  gift  of  love.  This  visit  would  be  in 
addition  to  the  one  still  intended,  and  so 
would  make  'a second  favor.' 

16.  And  to  pass  by  you— should  be,  By 
way  of  you  to  (jo  through  into  Macedonia.  In- 
stead of  the  route  marked  out  here,  Paul  went 
first  to  Macedonia,  where  he  now  was,  and  in- 
tended to  come  from  there  to  Corinth.  That 
is,  in  crossing  over  from  Asia  Minor,  instead 
of  coming  southward  to  Corinth,  and  then 
north  into  Macedonia,  and  then  a  second  time 
to  Corinth,  he  came  first  to  Macedonia,  and 
then  to  Corinth,  making  only  one  visit  there. 
(See  1  Cor.  16:  5.)  In  Macedonia  there  were 
the  churches  of  Philippi  and  Thessalonica. 
Out  of  Macedonia — should  be,  from  Mace- 
donia. And  of  you  to  be  brought  on  my 
way  toward  Judea — should  be,  And  by  you 
be  sent  forward  to  Judea.  (On  this  verb,  see 
on  1  Cor.  16:  11.)  This  visit  to  Judea  was  the 
one  to  carry  the  contributions  of  the  churches 
to  the  saints  at  Jerusalem.  (See  Acts  24:  17; 
Rom.  15:  25;  1  Cor.  16:  4.) 

17.  When  1  therefore  was  thus  minded, 
literally,  Wishing  this  therefore — and  since 
the  relation  of  the  participial  clause  is  not 
that  of  time,  but  of  that  in  which  the  action 
of  the  verb  takes  place,  it  should  be  trans- 
lated, In  wishing  this,  therefore.  Did  I  use 
lightness?  A  more  specific  word  is  needed 
here,  such  as  light-mindedness  or  fickleness. 
And  there  are  two  words  omitted  in  the  Eng- 
lish, which  should  read,  Did  I  for  this  reason 
use  fickleness  in  any  way?  The  fickleness 
would  consist  in  this  change  of  bis  original 
plan.  Do  I  purpose  according  to  the 
flesh?— i.  e.,  as  the  unrenewed  man  forms 
his  purposes.  That  with  me  there  should 
be — should  be,  that,  or  in  order  that,  there 
maybe.     The  Greek  denotes  not  a  result,  as 


our  version  implies,  but,  a  purpose.  The 
change  of  plan  is  not  undesigned,  a  mere  re- 
sult, but  it  belongs  to  the  original  purpose. 
What  Paul  denies  is  thai  he  proposes  to  him- 
self a  change  of  his  avowed  intentions,  if  con- 
venience happens  to  dictate.  Yea,  yea,  and 
nay,  nay— should  be,  the  yea,  yea,  and  the 
nay,  nay.  The  two  together  make  double- 
mindedness;  one  alone,  single-mindedness; 
duplicity  and  simplicity.  He  would  say 
'yea,'  and  stick  to  it;  or  'nay,'  and  stick  to 
that;  but  not  'yea'  and  'nay.' 

18.  But  as  God  is  true,  our  word,  etc. — 
literally,  But  God  is  faithful, that,  or  because, 
our  word,  etc.  Was  not  yea  and  nay — 
should  be,  is  not,  etc.  (See  Crit.  Notes.) 
The  'word'  here  is  not,  as  we  should  expect, 
the  apostle's  own,  in  conversation  or  affirma- 
tion, but  the  word  preached  by  him.  For  in 
the  next  verse,  which  confirms  this  statement, 
the  'word'  appears  as  the  Son  of  God* 
Jesus  Christ,  who  was  preached  among 
you.  This  is  not  therefore  in  contrast  with 
what  precedes,  as  the  subject  is  different,  but 
introduces  something  new,  in  which  ther  i  is 
the  same  singleness  as  in  his  own  purposes. 
Otherwise,  we  have  the  unconscious,  and 
partly  untenable  assumption,  that  his  own 
word  is  true,  because  his  preaching  is  true. 
It  is  sometimes  offered  in  explanation  of  this 
difficulty,  that  the  apostle  speaks  subjectively 
of  the  word  in  this  verse,  arguing,  not  from  its 
objective  truth,  but  from  his  truthfulness  in 
preaching  it.  But  this  cannot  be  carried  mi 
into  tin;  next  verses,  where  it  i-  certainly  the 
word  in  its  objective  reality,  thai  is  presented. 
And  to  suppose  that  he  has  in  mind  the 
natural  correspondence  between  the  charac- 
ter of  the  word,  and  the  character  of  the 
preacher,  is  to  give  elevation  to  the  apostle's 
thought,  but  not  exactness.  The  natural 
correspondence  would  have  to  be  necessary, 
in  order  to  justify  so  unconscious  a  t  ransition, 
orte  render  it  intelligible  to  hi-  readers.  [The 
interpretation  rejected  by  Prof.  Gould  is  thus 
explained  by  Principal  Brown;    "'When  we 


156 


II.  CORINTHIANS. 


[Ch.  I. 


19  For  the  Son  of  God,  Jesus  Christ,  who  was  preached 
among  you  by  us, even  by  uie  and  Silvanus  and  Timo- 
theus,  was  not  yea  and  nay,  but  in  him  was  yea. 

20  For  all  the  promises  of  God  in  hiiu  are  yea,  and  in 
him  Amen,  unto  the  glory  of  God  by  us. 

21  Now  he  which  stabfisheth  us  with  you  in  Christ, 
and  hath  anointed  us,  is  God; 


19  ward  you  is  not  yea  and  nay.  For  the  Son  of  God. 
Jesus  Christ,  who  was  preached  among  you  'by  us, 
even  xby  me  and  Silvanus  and  Timothy,  was  not 

20  yea  and  nay,  but  in  him  is  yea.  For  how  many 
soever  are  the  promises  of  God,  in  him  is  the  yea: 
wherefore  also  through  him  is  the  Amen,  unto  the 

21  glory  of  God  through  us.  Now  he  that  stabli»heth 
us  with  you  2in  Christ,  and  anointed  us,  is  God; 


1  Gr.  through 2  Gr.  into. 


were  with  you,  was  it  vacillating,  fickle 
preachers  that  preached  to  you  the  unchang- 
ing One,  the  Son  of  God,  Jesus  Christ,  the 
same  yesterday,  to-day,  and  forever?  Did 
we  hold  him  forth  to  you  as  stability  itself, 
while  we  ourselves  were  the  reverse?  "Were 
ye  assured  that  he  was  the  faithful  and  true 
Witness  by  men  in  whose  own  word  no  trust 
could  be  placed?'  It  is  an  appeal  to  the  in- 
congruity of  the  thing,  and  to  their  whole 
bearing  at  Corinth  as  men,  like  their  message, 
honest  and  true.  And,  conscious  of  this  him- 
self, there  is  a  certain  hurt  feeling  in  the  ap- 
peal, as  what  ought  not  to  have  been  extorted 
from  him." — A.  H.'] 

19.  This  verse  confirms  what  he  says  in 
regard  to  his  preaching.  The  Son  of  God, 
Jesus  Christ, — should  be,  Christ  Jesus.  (See 
Crit.  Notes.)  He  chooses  this  full  and  solemn 
title  to  emphasize  the  impossibility  of  the 
thing  that  he  denies.  Who  Avas  preached 
among  you  by  us,  even  by  me,  etc. — should 
be,  through  us,  through  me,  etc.,  denoting 
them  as  God's  agents  in  the  preaching.  He 
preached  to  them  through  Paul  and  the  rest. 
The  word  for  'preached'  is  the  one  denoting 
it  as  heralding.  Silvanus  and  Timotheus. 
This  is  an  indication  whom  the  apostle  has  in 
mind,  when  he  uses  v>e  to  associate  with  him- 
self those  engaged  in  preaching  the  gospel  to 
the  Corinthians.  'Silvanus'  is  the  same  as 
Silas  of  the  Acts,  the  latter  being  an  abbre- 
viated form  of  the  name.  He  first  appears  in 
Aots  15:  22  seq.,  as  one  of  the  two  delegates 
bringing  to  Antioch  the  decision  of  the 
church  at  Jerusalem  in  regard  to  the  matter 
in  dispute  between  Paul  and  the  Judaizers. 
And  then,  ver.  40,  he  is  chosen  by  Paul  to 
take  the  place  of  Mark  as  his  companion  in  his 
second  missionary  journey.  Was  not  yea 
and  nay — should  be,  Did  not  become  yea  and 
nay.  This  refers  probably  to  the  time  of 
Christ's  earthly  manifestation  ;  what  he  is 
now,  he  then  became.  But  in  him  was  yea 
— should  be,  But  in  him  there  has  come  to  be 


yea.  The  subject  changes  here.  Christ  being 
the  one  in  whom  the  action  of  the  verb  takes 
place,  cannot  be  the  subject,  which  is  there- 
fore the  yea.  The  tense  of  the  verb  also 
changes  to  the  present.  The  meaning,  as  ap- 
pears from  the  next  verse,  is  that  in  Christ  is 
found,  not  denial,  nor  here  fulfillment  and 
there  denial,  but  only  fulfillment  of  God's 
promises. 

20.  For  all  the  promises  of  God  in  him 
are  yea,  and  in  him  Amen — should  be,  For 
as  many  as  are  the  promises  of  God,  in  him 
is  the  yea,  wherefore  also  through  him  the 
Amen.  Instead,  that  is  to  say,  of  one  simple 
sentence  having  promises  for  its  subject,  and 
yea  and  Amen  for  predicates,  we  have  a  sen- 
tence with  three  clauses,  one  having  jiromises 
as  its  subject,  and  another  yea,  and  another 
Amen.  (On  the  change  to  'wherefore  through 
him,'  in  the  last  clause,  see  Crit.  Notes.)  It 
appears  from  this  fact  that  the  'Amen'  is  to 
be  explained  differently  from  the  'yea.'  The 
latter  denotes  the  fulfillment  of  the  promises 
in  Christ;  the  former,  the  assent  of  men  to 
the  fact  of  their  fulfillment.  Christ  says  yes 
to  the  promises  of  God,  and  men  say,  amen, 
it  is  so,  to  that  yes.  Unto  the  glory  of  God 
by  (through)  us.  This  belongs  to  the  last 
clause.  It  is  through  the  preaching,  and 
through  the  preachers  of  Christ,  that  men  are 
led  to  saj7  the  Amen,  and  so  to  glorify  God. 

21.  Now  he  which  establisheth  us  with 
you  in  Christ — should  be,  probably,  for 
Christ.  The  Greek  preposition  for  'in '  is  not 
used,  and  while  it  might  be  construed  as  a 
pregnant  construction,  so  that  'establishes 
into  Christ'  should  be  equivalent  to  'estab- 
lishes in  Christ,'  that  is  not  probable  here. 
The  establishing  might  possibly  be  taken  as 
bringing  them  more  and  more  into  Christ. 
But  it  would  be  an  unusual  and  unnatural 
form  of  expression.  It  is  better  to  take  it  as 
meaning  that  they  are  established  in  their 
relation  to  Christ.  And  hath  anointed  us. 
This  may  refer  either  to  the  anointing  of  the 


Ch.  L] 


II.  CORINTHIANS. 


157 


22  Who  hath  also  scaled  us,  aud  given  the  earnest  of  i  22  i  who  also  sealed  us,  and  gave  us  the  earnest  .,i  Mu- 
le Spirit  in  our  hearts.  Spirit  in  our  hearts. 

23  Moreover    1    Gall    (iod    for    a    record  iinnn  mv  nnill       '^3        knl   I  nail  I...A    I'...-  o  ..-;.. ......  ..n»«   i    .i._.  .- 


the  Sp...,  ...  „,..  ,,t„, ,;,. 

•_':;  Moreover  1  call  (iod  for  a  record  upon  my  soul 
that  to  spare  you  1  came  not  as  yet  unto  Corinth. 

24  Not  for  that  we  have  dominion  over  your  faith 
but  are  helpers  of  your  joy  :  for  by  faith  ye  stand. 


3     But  I  call  <  ..id  for  a  witness  upon  my  soul,  (hat  to 

:i  span-  you  I  forbear  to  com.'  unto  Corinth.    N..t  that 

we  have  lordship  over  your  faith,  hut  are  help,  is  of 
your  joy:  for  in  "faith  ye  stand  fast. 


1  Or,  teeing  that  he  both  eealid  us 2  Or,  your  faith. 


apostle  for  his  work,  or  to  the  anointing  of 
Christians  generally.  It  is  in  favor  of  the 
former,  that  it  does  not  involve  the  repetition 
of  the  same  general  gift  of  the  Spirit  in  ver. 
22.  But,  on  the  other  hand,  the  view  that  it 
refers  to  the  anointing  of  Christians  gener- 
ally has  tins  greater  consideration  in  its  favor, 
that  all  the  other  things  mentioned  are  com- 
mon Christian  gifts.  And,  moreover,  the 
connection  with  the  preceding  points  to  the 
same.  These  verses  are  intended  to  show  the 
divine  agency  in  making  Christ  to  us  what  lie 
is  represented  to  be  in  ver.  18  seq.  And  this 
specific  and  individual  gift  would  scarcely  be 
classed  with  the  promises  of  God.  The  anoint- 
ing is  that  of  the  Spirit  spoken  of  in  1  John 
2:  20,  27.  (Cf.  Acts  10:  38.)  In  the  ordinary 
anointing  with  oil,  there  is  simply  consecra- 
tion by  means  of  a  symbolic  act;  but  in  this 
anointing  with  the  Spirit  there  is  consecration 
by  means  of  that  which  actually  prepares  the 
Christian  for  his  work. 

22.  Who  hath  also  sealed  us.  The  seal- 
ing is  marking  them  as  God's,  and  this  is  also 
done  by  the  Spirit.  (See  Eph.  1 :  13;  4:  30.) 
In  the  first  of  these  passages,  the  seal  and  the 
earnest,  or  pledge,  are  mentioned  together,  as 
here.  Notice  that  the  seal  is  inward ;  it  is  the 
renewing  Spirit.  And  given  the  earnest  of 
the  Spirit  in  our  hearts.  The  word  trans- 
lated 'earnest'  is,  literally,  earnest-money— 
i.  e.,  something  in  hand  as  a  pledge  of  the 
payment  of  the  whole.  It  is  explained  in 
Eph.  1 :  14,  where  the  "Holy  Spirit  of  prom- 
ise," with  which  we  "are  sealed,"  is  called 
the  earnest  of  our  inheritance,  for  the  redemp- 
tion of  the  purchased  possession.  That  is,  the 
Spirit  is  given  Christians  now,  as  the  pledge 
of  the  future  heavenly  inheritance.  Thus, 
these  three  blessings,  the  anointing,  the  seal- 
ing, and  the  pledge  of  the  future,  are  only 
different  forms  or  representations  of  the  work 
of  the  Spirit. 

23.  Moreover,  I  call  God  for  a  record 
upon  my  soul — should  be,  But  I  call  on  God 
as  a  witness  upon  my  soul.  The  subject  is 
changed,  and  the  conjunction  should  be  trans- 


lated 'but.'  'I'  is  emphatic,  equivalent  to, 
I,  for  my  part,  and  indicating  that  he  passes 
over  now  to  a  subject  concerning  himself 
alone.  'Upon  my  soul'  is  explained  unite 
generally  as  meaning,  against  my  soul.  But 
this  requires  the  addition  of,  if  I  <h,  „<,t  tell 
the  truth;  and  it  is  better,  therefore,  to  take 
the  preposition  as  meaning  that  it  is  hi-  soul 
which  is  to  be  affected,  either  for  good  or  evil, 
by  the  witness  of  God.  That  to  spare  you 
—  should  be,  Sparing  you.  The  participle  is 
present,  and  a  future  participle  is  required  to 
denote  purpose.  I  came  not  as  yet— should 
be,  /  came  ?w  longer,  or  no  more.  The  ex- 
pression corresponds  to  the  "second  benefit.' 
(ver.  to.)  What  he  spared  them  by  omitting 
this  intended  visit,  is  shown  in  the  next  chap- 
ter to  he  his  displeasure  about  the  incestuous 
person,  whom  he  wished  to  have  removed 
before  he  came  again.  • 

24.  Not  for  that  we  have  dominion 
over  your  faith.  The  apostle  disclaims  the 
lordship  over  their  faith,  which  seems  to  be 
implied  in  the  preceding,  the  sparing  imply- 
ing the  power  to  punish,  and,  in  general,  the 
possession  of  authority  over  them.  But  are 
helpers  of  your  joy.  This,  and  not  the 
dominion,  is  the  reason  of  his  action.  What- 
ever he  does,  he  claims  to  do,  not  as  their 
master,  but  as  their  friend,  helping  their  joy. 
See  Phil.  1:  25,  26,  where  Paul  speaks  of 
the  furtherance  of  his  disciples'  faith  as  con- 
tributing to  the  abundance  of  their  joy.  For 
by  faith  ye  stand— should  be,  probably,  In 
faith  ye  stand,  denoting  that  in  which,  in 
regard  to  which,  they  are  steadfast.  This 
steadfastness  is  a  reason  for  not  lording  it 
over  their  faith,  but  for  helping  aid  increas- 
ing the  joy  that  their  faith  gives  them.  Their 
personal  faith  in  the  Lord  Jesus,  in  itself  con- 
sidered, does  not  seem  to  have  been  affected, 
though  some  of  its  accompaniments  and  fruits 
were  neglected. 

CRITICAL     NOTES.—  CHAPTER    I. 

1.  Jesus  Chi-ist'\$  the  reading  in  A.DEGKL, 
etc.,  it  vulg  syrKh  cop,  etc.      Christ  ./• 


158 


II.  CORINTHIANS. 


[Ch.  II. 


CHAPTER  II. 


BUT  I  determined  this  with  myself,  that  I  would  not 
come  again  to  you  in  heaviness. 
2  For  if  I  make  you  sorry,  who  is  he  then  that  mak- 
eth  me  glad,  but  the  same  which  is  made  sorry  by  me  ? 


1  '  But  I  determined  this  for  myself,  that  I  would  not 

2  come  again  to  you  with  sorrow.     For  if  I  make  you 
sorry,  who  then  is  he  that  maketh  me  glad,  but  he 


1  Some  ancient  authorities  read,  For. 


found  in  XBMP  syrP,  etc.  The  latter  is  to  be 
retained  as  the  more  unusual  reading. 

6.  The  Received  Text  here  has  little  or  no 
authority.  L.  Tr.  insert  the  clause,  and  our 
hope,  etc.,  after  whether  we  are  afflicted,  etc., 
and  before  whether  we  are  comforted,  etc.,  on 
the  authority  of  BDEFG,  etc.,  defg  syrP, 
etc.  T.  Tr.  (margin),  give  the  reading  adopted 
in  the  Notes  on  the  authority  of  NACM,  etc., 
r  vulg  syrsch  cop. 

8.  Which  came  to  us  is  found  in  Xc  Db  and  c 
EKL,  etc.,  syr"tr  cop,  etc.  ;  to  us  is  omitted 
in  K*  ABCD*  FG,  etc.,  it  vulg,  etc. 

10.  Does  deliver,  in  the  second  clause,  is 
found  in  DCEFGKLM  f  vulg  syrP,  etc.  The 
words  are  omitted  in  AD*  d  e  one  MS.  of  vulg 
syrsch,  etc.  Will  deliver,  is  the  reading  in 
NBCP  g  three  MSS.  of  vulg  cop,  etc.  (See 
Notes.) 

12.  Simplicity,  is  the  reading  of  Xc  DEFGL 
it  vulg  syrutr,  etc.  Holiness  is  found  in  Xs 
ABCKMP  cop,  etc. 

13.  Even  to  the  end,  is  the  reading  of  Dc 
KLMP,  etc.,  syrP,  etc.  Even  is  omitted  in 
NABCD«EFG,  etc.,  it  vulg  syr8ch  cop,  etc. 

18.  The  verb  translated  was  not  in  our  ver- 
sion is  found  in  N°  Db  and  c  EKL,  etc.  syrutr, 
etc.  ;  is  not  is  the  reading  in  K*ABCD*FGP, 
etc.,  it  vulg  cop,  etc. 

19.  Jesus  Christ  is  found  in  NCBDEFGKLP, 
etc.,  it  vulg  and  the  versions  generally.  Christ 
Jesus  is  the  reading  in  N*AC.  The  latter  read- 
ing is  probable,  as  the  less  usual  form. 

20.  And  in  him,  is  the  reading  of  Db  8nd  c 
EKL,  etc.  syrP,  etc.  Wherefore  through  him 
also  is  found  in  XABCFGP,  etc.  f  g  vulg 
gyj-sch  COpt  etc_  D»  d  e  have,  and  through 
hi?n.  

ANALYSIS. 
1,  2.  Reason  for  the  apostle's  delay  in  com- 
ing to  them,  viz.,  that  he  would  have  been 
obliged  to  come  in  grief,  which  he  had  de- 
cided not  to  do  again.  3,  4.  Purpose  of  the 
first  letter,  to  remove  the  cause  of  this  grief. 
5.  The  offender  in  this  matter  has  grieved  not 


only  him,  but  all  the  church.  6-8.  But  now 
he  has  been  punished  sufficiently,  and  they 
ought  to  pardon  him.  9.  Because  their  obe- 
dience has  been  sufficiently  proved  in  the 
infliction  of  this  punishment.  10,  11.  Be- 
cause he  has  the  apostle's  forgiveness.  12, 13. 
Paul's  anxiety,  on  coming  to  Troas,  to  hear 
from  Titus,  whom  he  had  sent  to  Corinth, 
about  the  state  of  the  church,  owing  to  which 
he  leaves  his  work  at  Troas,  and  comes  to 
Macedonia  to  meet  Titus.  14-17.  The  good 
news  from  them  leads  him  to  thank  God,  and 
to  magnify  his  work. 


Ch.  2  :  1.  This  is  a  continuation  of  the  sub- 
ject of  the  last  part  of  ch.  1.  I  determined 
this  with  myself— should  be,  for  myself. 
That  I  would  not  come  again  to  you  in 
heaviness — should  be,  in  sorrow,  in  order  to 
correspond,  as  the  Greek  does,  with  the  verb 
make  sorry  in  the  next  verse.  Probably,  the 
apostle  has  in  mind  both  the  sorrow  that  he 
would  cause  them,  and  that  which  he  would 
experience  himself.  The  expression  itself 
would  suggest  only  the  latter,  and  it  is  this 
sorrow,  to  be  felt  by  himself,  that  is  spoken  of 
in  ver.  3.  But  the  expression  is  immediately 
connected  with  "I  make  3Tou  sorry,"  in  ver. 
2;  and  that  must  be  the  sorrow  that  is  promi- 
nent in  his  mind  when  he  speaks  of  coming  to 
them  in  sorrow.  Come  again  to  you. 
'  Again '  is  so  placed  in  the  Greek  that  it  must 
modify  the  whole  expression,  and  not  merely 
the  verb.  Now,  as  the  first  visit  of  the  apostle 
to  Corinth,  mentioned  in  Acts  18,  was  cer- 
tainly not  a  visit  in  grief,  and  there  had  been, 
according  to  this,  such  a  visit,  the  apostle 
must  have  made  two  visits  already.  This 
coincides  with  12:  14;  13:  1. 

2.  For  if  I  make  you  sorry.  '  I'  is  em- 
phatic, in  order  to  bring  into  greater  relief 
the  subjects  of  the  two  contrasted  sentences. 
But  the  same  which — should  be  simply, 
But  he  that.  The  argument  is,  The  very  one 
whom  I  grieve,  if  I  make  you  sorry,  is  the  one 
from  whom  I  receive  joy,  and  by  whom,  if  I 


Ch.  II.] 


II.  CORINTHIANS. 


159 


3  And  I  wrote  this  same  uuto  you,  lest,  when  I  came, 
I  should  have  Borrow  In  iu  them  of  whom  I  ought  to  re- 
joice; having  confidence  in  you  all,  that  my  joy  is  (In: 
juy  Of  you  all. 

4  For  out  of  much  affliction  and  anguish  of  heart  I 
wrote  unto  you  with  many  tears;  not  that  ye  should 
be  grieved,  but  that  ye  might  know  the  love  which  I 
have  more  abundantly  unto  you. 

5  But  if  any  have  caused  grief,  he  hath  not  grieved 
me,  but  in  ]>art :  that  X  may  not  overcharge  you  all. 

6  [sufficient  to  such  a  man  is  this  puuishuient,  which 
was  iiijlicltd  ol'  many. 


::  that  is  made  sorry  by  me?    And  I  wrote  thii  rery 
thing,  lest,  when  l  oame,  l  should  bavi 
t,l«'111  "'  wl i  I  ought  to  rejoice ;  bat  Ing  confidi  oce 

4  in  you  all.  that  my  joy  is  tKejoy  of  you  all.     Poi  out 

of  much  affliction  and  anguish  of  heart  1  wn 

you  with   many  tears;  not   that  ye   should   be  made 

.sorry,  but    that    ye    might    know    the    love    whirl,   I 

have  more  abundantly  unto  you. 

5  But  if  any  hath  caused  sorrow,  be  hath  caused 
sorrow,  not  to  me,  but  in  part  (that   1  presi 

6  heavily)  to  you  all.     Sufficient  to  such  a  one  is  this 


grieve  him,  I  may  expect  to  be  grieved ;  and  I 
skulk  therefore,  in  grieving  you,  be  catting  off 
the  sources  of  my  own  joy.  The  apostle  has 
in  mind  the  mutual  unpleasantness  of  such  a 
state  of  things,  when  one  has  to  reprove  his 
own  friends.  This  is  what  makes  him  want 
to  defer  his  visit  until,  by  written  reproof,  he 
has  removed  the  difficulty  and  prepared  the 
way  for  a  pleasant  visit,  when  he  does  come. 

3.  And  1  wrote  this  same  unto  you. 
'Unto  you'  is  to  be  omitted.  (See  Crit. 
Notes.)  'This  same'  thing  is  what  they  all 
have  in  mind  when  he  speaks  of  the  sorrow 
that  he  causes  them,  viz.,  his  reproof  of  the 
church  in  the  First  Epistle,  and  especially  in 
regard  to  the  matter  of  the  incestuous  person 
in  ch.  5.  Lest,  when  I  came,  I  should — 
better,  In  order  that,  when  I  come,  I  may  not. 
Of  whom  I  ought  to  rejoice — better,  Over 
whom,  etc.  Paul  wished  by  his  letter  to  re- 
move that  in  their  position  towards  this  mat- 
ter, which  would  cause  him  grief  when  he 
came.  Having  confidence,  etc.  He  has 
such  confidence  in  their  rejoicing  over  his  joy, 
that  he  trusts  them  to  do  whatever  will  bring 
him  joy. 

4.  For  out  of  much  affliction  and  an- 
guish of  heart  I  wrote  unto  you  with 
many  tears — literally  through,  or  in  the 
midst  of,  many  tears.  (See  Winer,  379,  Note.) 
'Out  of,'  etc.,  denotes  the  source  in  his  own 
feelings  of  the  writing  of  the  letter.  It  flowed 
from  this  affliction.  This  spirit  in  administer- 
ing reproof — not  in  anger,  but  in  sorrow — 
softens  the  reproof,  and  tends  to  soften  the 
hearts  of  the  reproved.  Not  that  ye  should 
be  grieved — better,  Not  that  you  might  be 
made  sorry.  The  verb  is  the  same  as  in  ver. 
2;  and  might  expresses  the  idea  of  purpose, 
conveyed  by  the  Greek,  better  than  'should.' 
But  that  ye  might  know  the  love,  etc. 
His  object  was  to  show  them  the  love  from 
which  all  true  reproof  springs — the  love  that 
would  rather  bear  the  pain  of  grieving  the 


loved  one,  than  see  him  given  up  to  sin. 
Which  I  have  more  abundantly  unto  you. 
Hi.s  love  towards  the  Corinthian  Church  was 
not  only  abundant,  but  more  abundant  than 
to  his  disciples  generally. 

5.  But  if  any  have  caused  grief,  he 
hath  not  grieved  me,  but  in  part;  that  I 
may  not  overcharge  you  all— should  be, 
But  if  any  one  has  caused  sorrow,  he  has 
caused  sorrow  not  to  me,  but  in  part,  not  to 
be  hard  (on  him),  to  you  all.  'Me'  is  em- 
phatic, and  is  in  contrast  with  'you  all '  ;  'in 
part'  modifies  the  latter,  not  the  former; 
and  'overcharge'  has  for  its  object  him  under- 
stood, referring  to  the  offender.  Paul  regards 
the  wrong  done  by  the  offender  as  inflicted, 
not  on  him,  but  on  the  whole  church.  At  the 
same  time,  he  knows  that,  as  in  all  such  cases 
it  is  only  in  a  partial  sense  that  the  evil  affects 
so  large  a  number,  and  he  puts  in  this  modifi- 
cation, that  he  may  not  be  hard  on  the 
offender. 

6.  Sufficient  to  such  a  man  is  this  pun- 
ishment, which  was  inflicted  of  many — 
should  be,  By  the  most,  the  majority.  This 
has  led  many  commentators  to  suppose  that 
the  punishment  referred  to  is  the  refusal  to 
associate  with  the  offender,  enjoined  by  the 
apostle  in  ver.  9  seq.  of  1  Cor.  5,  and  not  the 
formal  excommunication  enjoined  in  ver.  3 
seq.  But  in  the  first  place,  the  language  does 
not  necessarily  exclude  the  latter.  The  prob- 
ability is,  that  excommunication  was  not  as- 
sented to  by  all  the  members  of  the  church  ; 
that  it  was  done  by  only  a  majority  of  such  a 
church  as  that  at  Corinth.  And  if  this  was 
the  case,  it  would  only  be  necessary  to  find 
some  reason  why  the  apostle  should  n 

it.  And  this  would  easily  appear  in  tl 
sideration,  that  this  would  be  a  dereliction 
from  duty  on  the  part  of  the  minority,  and 
that  there  would  be  the  same  reason  for  call" 
ing  attention  to  it.  as  if  it  had  been  committed 
by  the  entire  church.     Moreover,  in  the  sec- 


160 


II.  CORINTHIANS. 


[Ch.  II. 


7  So  that  contrariwise  ye  ought  rather  to  forgive  him, 
and  comfort  him,  lest  perhaps  such  a  one  should  be 
swallowed  up  with  overmuch  sorrow. 

8  Wherefore  I  beseech  you  that  ye  would  confirm 
your  love  toward  him. 

9  For  to  this  end  also  did  I  write,  that  I  might  know 
the  proof  of  you,  whether  ye  be  obedient  in  all  things. 

10  To  whom  ye  forgive  any  thing,  I  forgive  also:  for 
if  I  forgave  any  thing,  to  whom  I  forgave  it,  for  your 
sakes forgave  I  it  in  the  person  of  Christ; 


7  punishment  which  was  inflicted  by  J  the  many:  so 
that  contrariwise  ye  should  '-rather  forgive  him 
and  comfort  him,  lest  by  any  means  such  a  one 
should  be  swallowed  up  with  his  overmuch  sorrow. 

8  Wherefore  I  beseech  you  to  confirm  your  love  toward 

9  him.  For  to  this  end  also  did  I  write,  that  I  might 
know  the  proof  of  you,  3  whether  ye  are  obedient 

10  in  all  things.  But  to  whom  ye  forgive  any  thiug, 
I  forgive  also:  for  what  I  also  have  forgiven,  if  I 
have  forgiven  any  thing,  for  your  sakes  have  Ifor- 


1  Gr.  the  more 2  Some  ancient  authorities  omit,  rather 3  Some  ancient  authorities  reud,  whereby. 


ond  place,  if  the  apostle's  solemn  injunction 
to  turn  the  offender  out  of  the  church  had 
been  neglected,  it  is  scarcely  probable  that  he 
would  have  written  that  the  other  punishment 
was  enough,  nor  have  implied,  as  he  does  in 
ver.  9,  that  in  this  matter  they  had  stood  the 
test  of  obedience  in  all  things.  'Sufficient' 
in  this  case  does  not  mean  that  this  punish- 
ment is  enough  without  any  other,  but  with- 
out any  more;  tliat  it  has  lasted  a  sufficient 
time. 

7.  So  that,  contrariwise,  ye  ought 
rather  to  forgive— should  be,  So  that,  on  the 
contrary,  yon  rather  forgive.  The  'ought' 
does  not  belong  here,  but  this  sentence  de- 
notes the  act  of  forgiveness  as  the  consequence 
of  the  sufficienc3T  of  the  punishment.  Lest 
perhaps  such  a  one  should  be  swallowed 
up  with  overmuch  sorrow — should  be,  Lest 
in  any  viay  .  .  .  with  his  overmuch  sorrow. 
'Be  swallowed  up.'  This  is  explained  bj7 
some  commentators  as  denoting  actual  de- 
struction, either  physical  or  spiritual,  that 
would  result  to  the  man  through  his  excessive 
sorrow.  But  all  these  explanations  seem 
forced;  and  the  language  does  not  demand 
them,  as  the  verb  may  easily  denote  figura- 
tively the  effect  of  extreme  sorrow,  just  as  we 
speak  of  being  consumed  or  devoured  with 
grief.     So  De  Wette,  Grimm. 

8.  Wherefore  I  beseech  you  that  ye 
would  confirm  your  love  toward  him  — 
should  be,  Wherefore,  I  beseech  you  to  decree 
love  toward  him.  The  verb  means  to  confirm, 
but  also  to  decree.  And  the  latter  is  evidently 
the  meaning  here.  The  apostle  would  have 
the  church  publicly  decree  the  man's  pardon, 
and  so  show  its  love  towards  him  ;  the  feeling 
of  love  being  put  here  for  the  action  that  it 
would  prompt. 

9.  For  to  this  end  also  did  I  write — viz., 
his  directions  in  regard  to  the  incestuous  per- 
son, in  1  Cor.  5.  That  I  might  know  the 
proof  of  you — should  be,  Your  proved  char- 


acter. The  word  means  both  the  proof  or  test 
of  character,  and  proved  or  tested  character. 
The  latter  is  the  meaning  here.  He  wishes  to 
know  what  they  will  prove  to  be  after  testing. 
So  in  Rom.  5:  4,  the  word  translated  "experi- 
ence" ;  Phil.  2  :  22.  Whether  ye  be — should 
be,  If  you  are.  This  verse  gives  another  reason 
for  the  command  to  pardon  the  offender,  viz., 
that  Paul's  object  in  writing  to  them  about  his 
punishment  was  to  test  their  obedience,  which 
object  had  been  accomplished  to  the  apostle's 
satisfaction. 

10.  To  whom  ye  forgive  anything — 
should  be,  But  to  whom,  etc.  This  assurance 
of  the  apostle's  endorsement  takes  another 
obstacle  out  of  the  way  of  the  forgiveness 
enjoined  on  them.  They  might  fear  that  they 
would  forgive  before  the  apostle  was  ready  to 
do  it.  But  no,  the  apostle  says,  *  whom  you 
forgive,  I  also.'  As  he  has  said  in  ver.  5, 
the  wrong  is  committed  against  them,  and  if 
they  forgive  it,  he  is  not  going  to  hold  back. 
For  if  I  forgave  anything,  to  whom  I 
forgave  it,  for  your  sakes  forgave  I  it  in 
the  person  of  Christ— should  he,  For  I  also, 
what  I  have  forgiven,  if  I  have  forgiven  any- 
thing, on  your  account  have  I  forgiven  it  in 
the  person  (or,  better,  presence;  see  margin 
of  Revised  Version)  of  Christ.  (See  Crit. 
Notes.)  This  matter  of  forgiveness  is,  in 
Paul's  mind,  common  to  him  and  to  them; 
he  forgives  what  they  do;  and  his  own  for- 
giveness, supposing  that  he  has  forgiven  any- 
thing, is  on  their  account — i.  e.,  in  order  to 
secure  their  forgiveness  pf  the  same.  The 
apparent  inconsistency  between  the  first  part 
of  the  statement,  in  which  he  seems  to  make 
his  forgiveness  wa'it  on  theirs,  and  the  second 
part,  in  which  he  represents  himself  as  hav- 
ing already  given  his  forgiveness  in  order  to 
secure  theirs,  is  explained  by  making  the  first 
part  denote  his  joining  with  the  church  in 
forgiving  the  wrong  done  to  them,  and  the 
second  his  expectation  that  the  church  will 


Ch.  II.] 


II.  CORINTHIANS. 


161 


11  Lest  Satan  should  get  an  advantage  of  us:  for  we 
are  not  ignorant  of  his  devices. 

12  Furthermore,  when  I  came  to  Troas  to  preach 
Christ's  gospel,  and  a  door  was  opened  unto  me  of  the 
Lord; 

13  I  had  no  rest  in  my  spirit,  because  I  found  not 
Titus  my  brother;  but  taking  my  leave  of  them,  I  went 
from  thence  into  Macedonia. 

14  Now  thanks  be  unto  God,  which  always  causeth  us 
to  triumph  in  Christ,  and  maketh  manifest  the  savour 
of  his  knowledge  by  us  in  every  place. 


11  given  it  in  the  '  person  of  Christ ;  that  no  advantage 
may  be  gained  iiht  us  by  Satan:  for  we  are  not 

ignorant  of  his  devices. 

12  Now  when  I  came  to  Troas  for  the  gospel  of  Christ, 

13  and  when  a  door  was  opened  unto  in.-  in  the  Lord,  I 
had  do  relief  for  my  spirit,  because  I  found  not  Titus 
my  brother:  but  taking  my  leave  "i  them,  I  went 
forth  into  Macedonia, 

14  But  thanks  be  untoGod,  who  always  leadeth  us 
in  triumph  in  Christ,  and  maketh  manifest  through 


1  Or  pretence. 


join  him  in  his  forgiveness  of  the  offence,  so 
far  as  it  is  personal  to  himself.  The  personal 
offence  against  himself  he  has  forgiven.  The 
offence  against  the  church  he  forgives,  if  the 
church  does.  'In  the  presence  of  Christ' 
— with  the  sense  of  responsibility  that  that 
presence  gives. 

11.  Lest  Satan  should  get  an  advan- 
tage of  us — should  be,  That  we  may  not  be 
overreached  by  Satan.  This  advantage  would 
be  gained  by  making  use  of  their  failure  to 
forgive,  to  lead  the  offender  into  further  sin. 
This  Hebrew  name  of  the  Evil  One  means 
the  Adversary.  For  we  are  not  ignorant 
of  his  devices.  Designs  is  a  better  trans- 
lation, the  word  denoting  purposes  rather 
than  devices.  This  knowledge  of  his  pur- 
poses enables  them  to  guard  against  him,  as 
an  ignorant  or  unwary  person  could  not. 

12.  Furthermore,  when  I  came  to  Troas 
to  preach  Christ's  gospel,  and  a  door  was 
opened  unto  me  of  the  Lord — should  be, 
Now,  having  come  to  Troas  for  the  gospel  of 
Christ,  and  a  door  having  been  opened  to  me 
in  the  Lord.  It  is  better  to  retain  the  parti- 
cipial form  of  these  two  clauses,  as  they  are 
not  simply  temporal,  but  concessive.  The 
meaning  is,  Though  I  came  for  this  purpose, 
and  though  the  way  was  open  for  me,  yet  I 
could  not  rest,  because  Titus  did  not  come  with 
news  from  you;  and  so  I  left  Troas  and  came 
into  Macedonia  to  meet  him.  '  Troas.'  The 
full  name  was  Alexandria  Troas.  It  was  a 
city  of  Mysia,  on  the  northwest  coast  of  Asia 
Minor,  founded  by  Lysirnarhus,  and  named 
by  him  in  honor  of  Alexander  the  Great.  It 
was  the  place  where  Paul  had  the  vision 
which  brought  him  into  Europe,  and  whence 
he  crossed  over  into  Macedonia.  (See  Acts 
16:8  seq.)  'The  gospel  of  Christ.'  This  is 
the  objective  genitive,  denoting  the  gospel  in 
regard  to  Christ— not.  therefore,  'Christ's  gos- 
pel,' as  in  the  Common  Version.     '  A  door  was 


(having  been)  opened  unto  me' — i.  e.,  an  oppor- 
tunity to  preach  the  gospel.  '  In  the  Lord '  — 
denotes  the  sphere  in  which  the  opportunity 
is  given,  not  the  person  by  whom  it  is  given, 
as  in  Common  Version.  (See  Winer,  389.) 
It  stands  here  for  in  the  cause  or  kingdom  of 
the  Lord.  This  statement  is  in  continuation 
of  the  account,  begun  in  ver.  4,  of  the  trouble 
and  anxiety  given  him  by  the  state  of  things 
at  Corinth. 

13.  I  had  no  rest  in  my  spirit,  because 
I  found  not  Titus  my  brother.  Titus  had 
been  sent  to  Corinth  to  find  out  the  condition 
of  affairs  there,  and  specially  the  result  of 
Paul's  letter;  and  the  apostle  could  not  rest 
till  he  had  seen  him  and  heard  his  report. 
(See  ch.  7 :  6  seq. ;  12 :  18. )  But  taking  my 
leave  of  them— should  be,  Having  taken 
leave.  'Of  them,'  viz.,  the  Christians  at  Troas. 
I  went  from  thence  into  Macedonia — 
should  be  simply,  /  went  forth.  Macedonia 
was  on  the  way  from  Troas  to  Corinth,  and 
the  apostle  hoped  to  intercept  Titus  and  get 
earlier  news. 

14.  Now  thanks  be  unto  God— should 
be,  But,  etc.  This  is  in  contrast  with  the  pre- 
ceding statement  of  unrept.  The  apostle  does 
not  tell  us,  as  we  should  expect,  what  news 
he  had  from  Titus,  but  assumes  their  knowl- 
edge of  that,  and  makes  it  an  occasion  for 
thanksgiving  and  for  magnifying  his  office. 
Which  always  causeth  us  to  triumph — 
should  be.  Who  always  leadeth  us  in  triumph. 
The  other  is  contrary  to  the  usaga  of  the  verb, 
which  means  to  triumph  over.  Winer  gives 
it  as  a  doubtful  meaning,  p.  23.  Grimm 
adopts  it  in  his  Lexicon;  Meyer  and  others 
reject  it.  On  the  whole,  the  analogy  of  New 
Testament  usage  permits  such  a  causative  use 
of  a  neuter  or  merely  transitive  verb,  but 
only  in  extreme  cases.  The  proper  meaning 
is  always  preferable,  if  it  make*  dense.  In 
this  case  the  apostle  regards  bja  con  version  ns 


162 


II.  CORINTHIANS. 


[Ch.  II. 


15  For  we  are  unto  God  a  sweet  savour  of  Christ,  in 
them  that  are  saved,  and  iu  them  that  perish : 

16  To  the  one  we  are  the  savour  of  death  unto  death  ; 
and  to  the  other  the  savour  of  life  unto  life.  And  who 
is  sufficient  for  these  things? 


15  us  the  savour  of  his  knowledge  in  every  place.  For 
we  are  a  sweet  savour  of  Christ  unto  tiod,  in  them 

16  >that  are  saved,  and  in  them  that  perish;  to  the 
one  a  savour  from  death  unto  death  ;  to  the  other  a 
savour  from  life  unto  life.    And  who  is  sufficient  for 


1  Or,  that  are  being  saved,  and  in  them  that  are  perishing , 


a  victory  gained  over  him  by  the  Lord,  and 
his  subsequent  life,  with  its  Christian  labors 
and  successes,  as  celebrating  the  Lord's  tri- 
umph over  him;  and  so  he  says  here„'who 
always  learleth  us  in  triumph.'  'Always.' 
The  apostle  puts  his  success  in  this  case,  or 
rather  God's  successful  use  of  him,  as  simply 
an  illustration  of  the  triumph  in  which  God 
always  leads  him.  The  figure  is  taken  from 
the  triumphal  processions  in  which  victories 
or  conquests  were  celebrated,  and  in  which 
the  conquered  were  led  about  in  triumph  by 
the  conquerors.  'In  Christ.'  Christ  here  has 
the  article,  and  so  it  should  be  probably  the 
Christ,  or  the  Messiah,  the  term  being  em- 
ployed in  its  official,  and  not  in  its  personal 
sense.  (See  on  1  Cor.  1:  1.)  It  is  in  Christ 
that  God  triumphs  over  him,  Christ  being  the 
representative  of  the  Father  in  the  work  of 
redemption,  and  the  Father  working  in 
Christ.  And  maketh  manifest  the  savour 
of  his  knowledge  by  us— should  be,  Through 
us.  The  'savour  of  his  knowledge'  is  the 
fragrance,  or  perfume,  of  the  knowledge  of 
Christ.  See  ver.  15,  where  the  fragrance  is 
said  to  be  of  Christ.  The  language  carries 
forward  the  figure  of  a  triumphal  procession, 
in  which  incense  was  burned  before  the  vic- 
tor's chariot.  The  knowledge  of  Christ  is 
represented  as  a  fragrance,  brought  to  men 
by  the  apostles.  In  every  place.  Like  the 
'always'  above,  this  represents  the  effect  of 
the  apostle's  teaching  at  Corinth  as  that  which 
universally  accompanies  it. 

15.  For  we  are— better,  Because,  etc. 
Unto  God — i.  e.,  For  God,  in  his  behalf.  A 
sweet  savour  of  Christ.  The  sweetness 
represents  the  essential  nature  of  the  gospel 
in  both  the  opposite  effects  which  it  produces. 
The  apostles  are  represented  here  as  being 
themselves  the  fragrance,  which  before  they 
are  represented  as  bringing  or  making  known. 
This  is  a  common  figure,  which  makes  an 
object  to  be  the  effect  that  it  produces.  Inas- 
much as  they  make  this  fragrance  known  to 
men,  they  are  that  to  them— that  is  what  they 
mean  to   men.     'A  sweet  savour  of  Clirist.' 


Christ  is  the  one  from  whom  the  perfume 
comes.  In  them  that  are  saved,  and  iu 
them  that  perish — should  be  probably,  In 
those  being  saved,  and  in  those  perishing. 
The  participle  is  present  in  both  cases,  and 
this  more  naturally  denotes  the  act  in  its 
progress,  not  in  its  completion.  And  this 
probable  conclusion  from  the  language  is  con- 
firmed from  the  context.  The  apostle  rejoices 
in  the  effect  of  his  word  on  those  that  are 
saved,  and  this  effect  is,  he  says,  life.  But 
life  is  salvation  in  the  New  Testament  repre- 
sentation, and  therefore  the  salvation  cannot 
be  completed  in  those  for  whom  life  is  to  be 
secured  by  the  word.  This  agrees  with  ch.  4: 
16,  which  speaks  of  the  renewing,  day  by 
day,  of  the  inner  man;  with  ch.  7:  9  seq.,  in 
which  he  describes  the  effect  of  this  very  word 
in  the  First  Epistle,  as  working  repentance  in 
them  unto  salvation,  etc. 

16.  To  the  one  we  are  the  savour  of 
death  unto  death  ;  and  to  the  other  the 
savour  of  life  unto  life — should  be,  To  the 
one  a  savour  from  death  unto  death;  and  to 
the  other  a  savour  from  life  unto  life.  (See 
Crit.  Notes.)  The  'death'  and  'life'  here 
represent  the  source  of  the  fragrance,  which 
source,  in  ver.  15,  is  Christ.  And  so  they 
show  what  Christ  is  to  the  two  classes  of  men, 
viz.,  death  to  the  one,  and  life  to  the  other; 
and  the  apostles  are  to  men  a  fragrance  to 
men,  either  from  Christ  as  death,  or  from 
Christ  as  life.  According  as  men  accept  or 
reject  him,  he  is  life  or  death  to  them.  Any 
truth  having  moral  or  spiritual  quality  harms 
those  whom  it  does  not  help.  (Cf.  John  3: 
18,  19.)  'Unto  death'  and  'unto  life'  denote 
the  results  of  this  fragrance.  And  who  is 
sufficient  for  these  things?  The  Greek 
emphasizes  the  phrase,  for  these  things,  read- 
ing, And  for  these  things,  who  is  sufficient? 
The  apostle  means  the  things  just  mentioned, 
belonging  to  his  apostolic  office  as  a  teacher 
of  that  word  which  means  either  life  or  death 
to  men.  These  seem  so  great  that  he  asks, 
Who  is  sufficient  for  them? 


Ch.  Ill] 


II.  CORINTHIANS. 


163 


17  For  we  are  not  as  many,  which  corrupt  the  word  I  17  these  things?     For  we  are  not  as  the  many,  '  eor- 
ofGod:  but  as  of  sincerity,  but  as  of  God,  iu  the  sight  rupting  the  word  of  <;<>d  :  but  as  of  sincerity,  bat  as 

of  God  speak  we  iu  Christ.  J        of  God,  in  the  sight  of  God,  apeak  we  iu  Christ. 

CHAPTER   III. 


DO  we  begin  again  to  commend  ourselves?  or  need 
we,  as  some  utters,  epistles  of  commendation  to 

you,  or  letters  of  commendation  from  you? 


1      Are  we  beginning  again  to  commend  ourselves? 
or  need  we,  as  do  some,  epistles  of  commendation  to 


1  Or,  making  merchanditc  of  the  word  of  God. 


17.  For  we  are  not  as  many,  which  cor- 
rupt— should  be,  For  we  are  not  as  the  many, 
corrupting,  or  adulterating.  'The  many' 
are  probably  the  anti-Pauline  teachers  in  the 
churches.  (Cf.  11:  13.)  But  as  of  sincerity, 
but  as  of  God — should  be,  from  sincerity, 
and  from  God.  The  former  denotes  the  men- 
tal quality,  the  sincerity  or  purity,  from  which 
their  teaching  comes;  the  latter,  its  divine 
source.  In  the  sight  of  God.  Their  teach- 
ing not  only  has  a  divine  source,  but  is  uttered 
in  the  divine  presence,  with  the  solemn  feel- 
ing of  responsibility  which  that  presence 
brings.  In  Christ.  Their  speech,  like  their 
action,  is  in  Christ,  deriving  its  character  from 
their  connection  with  him.  Most  of  the  com- 
mentators regard  this  verse  as  containing,  by 
implication,  the  answer  to  the  preceding  ques- 
tion, as  if  Paul  had  said,  /  and  my  like  are 
sufficient  for,  etc.  But,  in  order  to  be  under- 
stood, anything  omitted  certainly  needs  to  be 
more  plainly  hinted  or  implied  than  this. 
And  even  the  emphatic  we,  which  might  help 
the  matter  some,  is  wanting  here.  The  alter- 
native is  not,  as  Meyer  indicates,  to  suppose 
that  there  is  a  negative  answer  implied  to  the 
preceding  question,  for  which  this  verse  gives 
the  reason,  in  which  case,  as  he  says,  the  ques- 
tion would  have  to  be,  'Who  of  himself  is 
sufficient?'  But  such  a  question  may  imply, 
not  the  impossibility  of  finding  any  one  suffi- 
cient for  this  work,  but  only  the  great  diffi- 
culty of  finding  such.  In  this  view  of  the 
question,  this  verse  may  give  the  reason  for  it 
by  setting  forth  further,  in  a  negative  and 
positive  way,  the  nature  of  the  work.  'Who,' 
Paul  says,  'is  sufficient  for  this  work  that  we 
do?  For  it  is  not  an  adulteration  of  God's 
word,  as  with  the  many  false  teachers,  but  a 
pure  and  divinely  directed  utterance,  in  the 
presence  of  God  and  in  union  with  Christ,  of 
that  word.     And  who  is  sufficient  for  this? 

CRITICAL  NOTES. — CHAPTER  II. 

3.    Unto  you  is  found  in  Nc  Cc  DEFG,  etc., 


it  vulg  syrutr,  etc.  It  is  omitted  in  K»  ABC* 
OP  cop,  etc. 

10.  If  I  forgave  anything,  to  whom  I  for- 
gave is  the  reading  of  only  Db  KL  syr«\  etc. 
What  I  have  forgiven,  if  I  hare  forgiven  any- 
thing is  the  reading  of  KABCFGO  (Dc  EP) 
it,  etc. 

16.  Savour  of  death— savour  of  life  is  the 
reading  of  DEFGKL  it  vulg,  etc.  Savour 
from  is  the'reading  of  NABC  cop,  etc. 


ANALYSIS. 


1-4.  Paul  replies  to  the  anticipated  charge 
of  self-commendation,  that  they,  his  converts, 
are  his  epistle  of  commendation.  5,  6.  His 
sufficiency  for  this  ministry  comes  from  God. 
6-11.  Contrast  between  the  old  covenant  and 
the  new,  of  which  they  are  servants ;  the 
former  bringing  death,  and  the  latter  life ; 
the  one  being  transient,  and  the  other  perma- 
nent; and  the  service  of  life  under  the  new 
covenant  therefore  excelling  in  glory  that  of 
death  under  the  old.  12-15.  Having  such  a 
ministry  as  this,  the  apostle  speaks  out  freely 
anu  boldly,  not  using  the  concealment  that 
Moses  used  when  he  vailed  his  face  and  hid 
from  the  children  of  Israel  the  transitoriness 
of  the  old  covenant — a  vail  which  remains 
until  this  day.  16»18.  Removal  of  the  vail 
from  the  mind  of  the  Israelites,  when  they 
turn  to  the  Lord,  who  is  represented  in  the 
world  by  the  Spirit  of  truth  and  of  intellectual 
freedom;  and  the  change  into  his  glory  of 
those  who  behold  that  glory  with  unvailed 
face. 

Ch.  3:  1.  Do  we  begin— better,  Are  we 
beginning  ?  The  reference  is  t<>  the  la^t  verses 
of  ch.  2.  Again — refers  to  such  passages  ai 
1  Cor.  ch.  2  and  3;  4:  15-21;  0,  etc.,  about 
which  Paul  had  probably  heard  similar 
charges  of  self-commendation.  Or  need  we, 
as  some.  Paul  probably  refers  to  the  differ- 
ence between   himself  and    the  teachers  op- 


164 


II.  CORINTHIANS. 


[Ch.  III. 


2  Ye  are  our  epistle  written  in  our  hearts,  known 
and  read  of  all  men: 

3  Forasmuch  as  ye  are  manifestly  declared  to  be  the 
epistle  of  Christ  ministered  by  us,  written  not  with 
ink,  but  with  the  Spirit  of  the  living  God ;  not  in  tables 
of  stone,  but  in  fleshly  tables  of  the  heart. 

4  And  such  trust  have  we  through  Christ  to  God- 
ward  : 

5  Not  that  we  are  sufficient  of  ourselves  to  think  any 
thing  as  of  ourselves ;  but  our  sufficiency  is  of  God : 


2  you  or  from  you?  Ye  are  our  epistle,  written  in  our 
hearts,  known  and  read  of  all  men;  being  made 
manifest  that  ye  are  an  epistle  of  Christ,  ministered 
by  us,  written  not  with  ink,  but  with  the  Spirit  of 
the  living  God  ;  not  in  tables  of  stone,  but  in  tables 

4  that  are  hearts  of  flesh.     And  such  confidence  have 

5  we  through  Christ  to  Godward :  not  that  we  are 
sufficient  of  ourselves,  to  account  any  thing  as  from 


posed  to  him,  not  necessarily  in  condemnation 
of  the  practice  mentioned,  nor  speaking  slight- 
ingly of  them  on  account  of  it,  hut  simply  to 
remind  the  Corinthians  of  the  closer  relation 
in  which  he  stands  to  them,  and,  in  fact,  to  all 
his  churches.  For  he  says  'from  you'  as  well 
as  'to  you.'  (Cf.  1  Cor.  4:  15.)  It  seems  from 
this  that  in  the  early  church  teachers  carried 
with  them  commendatory  letters  from  one 
church  to  another.  But  the  apostle  did  not 
need  these,  as  his  work  and  his  converts  were 
his  sufficient  vouchers.  Or  letters  of  com- 
mendation from  you.  'Letters  of  com- 
mendation' is  to  he  omitted.  (See  Crit. 
Notes.) 

2.  Ye  are  our  epistle,  viz.,  of  commen- 
dation. Paul  and  his  associates  point  to  their 
converts  as  their  commendation.  Written 
in  our  hearts.  In  other  places,  where  the 
Corinthian  Christians  were  not  known,  Paul 
would  tell  their  story;  and  for  this  purpose 
they  were  written  in  his  heart.  Just  as  the 
life  of  Christ,  written  or  told,  keeps  up  the 
effect  of  his  personal  presence  and  teaching 
and  action.  Known  and  read  of  all  men — 
wherever  the  apostle  went,  of  course. 

3.  Forasmuch  as  ye  are  manifestly 
declared  to  be  —  literally,  Being  manifested 
that  you  are.  Their  life  and  character  showed 
that  they  were  this.  The  epistle  of  Christ 
— hetter,  an  epistle  of  Christ.  There  is  no 
article  in  the  Greek,  which  is  not  conclusive 
in  favor  of  this  rendering,  hut  renders  it  prob- 
able. Christ  is  represented  as  the  author  of 
this  epistle,  recommending  Paul  and  his  com- 
panions. Ministered  by  us — or,  served  by 
us.  The  idea  of  the  Greek  is  difficult  to  ren- 
der into  English.  It  means  that  they,  as 
teachers  of  the  gospel,  acted  as  servants  or 
assistants  in  the  writing  of  this  Epistle.  They 
were  the  amanuenses,  or  penmen,  of  Christ. 
Written  not  with  ink,  but  with  the  Spirit 
of  the  living  God.  This  represents  the 
Holy  Spirit  as  the  material  used  in  this  work, 
as  if  it  were  his  very  substance  that  entered 


into  it.  It  is  nearly  the  same  idea  as  in  the 
figure  of  the  vine  and  its  branches,  the  living 
bread,  etc.  Of  the  living  God — contrasted 
with  dead  material,  such  as  ink.  Not  in 
tables  of  stone,  but  in  fleshly  tables  of 
the  heart — should  be,  But  in  tables,  hearts 
of  flesh,  or,  In  hearts  of  flesh  as  tables.  (See 
Crit.  Notes.)  The  figure  changes  here,  prob- 
ably under  the  influence  of  the  thought  of 
the  distinction  between  the  old  and  the  new 
covenant,  which  is  introduced  in  ver.  6,  but 
has  probably  already  come  into  Paul's  mind. 
They  are  no  longer  the  epistle,  but  that  on 
which  it  is  written.  There  is  a  similar  con- 
fusion between  the  seed  and  the  soil,  in  the 
parable  of  the  sower. 

4.  And  such  trust  have  we  through 
Christ  to  God- ward — better,  Such  confidence 
through  Christ  toward  God.  The  confidence 
spoken  of  is  that  begotten  by  the  possession 
of  these  epistles,  spoken  of  in  the  preceding 
verses.  Not  exactly,  as  Luther  says,  a  confi- 
dence that  they  had  prepared  this  living  epis- 
tle; but  a  general  confidence  in  their  office 
and  work,  begotten  by  the  possession  of  such 
an  epistle,  prepared  by  themselves.  '  Through 
Christ.'  Christ,  being  the  author  of  these  let- 
ters, is  the  one  through  whom  the  confidence 
based  on  them  comes.  '  Toward  God  '  de- 
notes the  object  of  his  confidence,  which  is 
directed,  not  toward  himself,  but  toward 
God. 

5.  Not  that  we  are  sufficient  of  our- 
selves to  think  anything.  Meyer  explains 
this  word  'think'  here  as  meaning  "to  settle 
in  his  judgment  the  ways  and  means,  and 
generally  the  manner  of  conducting  his  apos- 
tolic office."  Alford  says  that  it  means  "to 
carry  on  any  of  the  processes  of  reasoning  or 
judgment,  or  faith,  belonging  to  the  apostolic 
calling."  It  is  the  word  meaning  to  reckon 
or  calculate,  and  denotes  the  operations  of  the 
practical  intellect,  such  as  making  calcula- 
tions, or  devising  methods  and  means.  The 
sufficiency  to  do  this  is  not  from  themselves, 


Ch.  III.] 


II.  CORINTHIANS. 


165 


6  Who  also  hath  made  us  able  ministers  of  the  new 
testament;  not  of  the  letter,  but  of  the  spirit:  for  the 
letter  killeth,  but  the  spirit  giveth  life. 

7  But  if  the  ministration  of  death,  written  and  en- 
graven in  stones  was  glorious,  so  that  the  children  of 
Israel  could  not  steadfastly  behold  the  face  of  Moses  for 
the  glory  of  his  countenance;  which  glory  was  to  be 
done  away  ; 

8  How  shall  not  the  ministration  of  the  spirit  be 
rather  glorious? 

9  Kor  if  the  ministration  of  condemnation  be  glory, 
much  more  dot li  the  miuistratiou  of  righteousness  ex- 
ceed in  glory. 


6  ourselves;  but  our  sufficiency  is  from  God  ;  who  also 
made  us  sufficient  as  ministers  of  a  new  covenant  ; 
not  of  the  letter,  but  of  the  spirit  :  for  the  letter  kill- 

7  eth,  but  the  spirit  giveth  life.  Bin  if  the  ministra- 
tion of  death,  'written,  and  engraven  on  stones. 
came  i  with  glory,  so  that  the  children  of  Israel  could 
not  look  stedfastly  upon  the  lace  of  Mo>,?  for  the 
glory  of  his  lace,    which  glory  *  was  passing  away: 

8  how  shall  not  rather   the  niinistrath f  the  spirit 

9  be  with  glory?  *For  if  the  ministration  of  con- 
demnation hath  glory,  much  rather  doth  the  miuis- 


1  Gr.  in  Utters 


.■2  Gr.  in 3  Or,  teas  being  done  away....t   Man?  ancieut  authorities  read,  For  if  the  ministration  of  condemnation 

U  glory. 


but  from  God.  As  of  ourselves — better,  As 
from  ourselves — i.  e.,  as  if  the  source  of  these 
devisings  was  in  themselves. 

6.  Who  also  hath  made  us  able  minis- 
ters of  the  new  testament— should  be,  Who 
also  made  us  sufficient  to  be  servants  of  the 
new  covenant.  On  the  word  testament,  see  on 
1  Cor.  11:  25.  The  word  'able,'  better  ren- 
dered sufficient,  to  correspond  with  the  same 
word  in  ver.  5,  does  not  denote  their  ability  as 
ministers,  but  their  ability  to  be  ministers,  or 
servants.  On  the  word  '  ministers,'  see  on  1 
Cor.  3:5.  It  is  better  translated  servants, 
because  tlie  latter  preserves  the  figurative  idea. 
The  Greek  word  is  figurative,  not  technical. 
Not  of  the  letter,  but  of  the  Spirit.  These 
words  denote  what  characterizes  this  neweov- 
enant.  It  is  not  a  covenant  characterized,  as 
the  old  was,  by  the  letter,  by  something  written 
on  tables  of  stone,  but  by  the  Spirit  of  God, 
which  writes  laws,  to  be  sure,  but  writes  them 
on  the  heart.  The  difference  is,  that  the  old 
covenant — the  law — writes  out  what  men  are 
to  do;  but  the  new  brings  with  it  the  Spirit, 
creating  spiritual  life,  and  thus  enabling  men 
to  perform  the  otherwise  unperformed  com- 
mands. For  the  letter  killeth,  but  the 
Spirit  giveth  life.  In  what  sense  the  letter, 
which  is  Paul's  description  of  the  law  here, 
kills,  is  explained  in  Kom.  7  :  7  seq.  Man's 
sinful  nature,  brought  into  relation  to  the  law, 
finds  in  it  an  occasion  of  sin,  and  not  of  right- 
eousness; and  so  spiritual  death  ensues.  That 
is,  when  man  becomes  a  moral  and  account- 
able being  through  his  knowledge  of  right 
and  wrong,  his  sinful  nature  determines  the 
character  of  his  moral  being,  and  lie  becomes 
spiritually  dead.  A  nature  disposed  to  holi- 
ness, if  brought  into  relation  to  the  same  law, 
becomes  spiritually  quick  and  living.  But 
the  Spirit  giveth  life.  The  Holy  Spirit 
changes  this  state  of  spiritual  death  into  one 


of  life.  The  law  of  God  brought  by  him  to 
the  conscience  and  heart  of  man,  becomes  the 
occasion  of  obedience,  and  so  of  life. 

7.  But  if  the  ministration  of  death — 
i.  e.,  the  service  performed  by  Moses,  in  bring- 
ing to  men  the  law  which  kills.  Written 
and  engraven  in  stones— should  bo,  En- 
graved in  letters  on  stones.  Was  glorious — 
should  be,  Took  place  in  glory.  The  reference 
is  to  the  second  giving  of  the  law,  when  Muses 
saw  the  glory  of  the  Lord,  and  his  face  shone. 
(See  next  clause,  ver.  13,  and  Ex.  33:  18-34; 
7:  29  seq.)  So  that  the  children— should 
be,  sons.  Of  his  countenance— should  be, 
Of  his  face.  The  word  is  the  same  as  the  one 
translated  face  immediately  preceding.  The 
account  in  Ex.  34:  30,  is  that  the  people  were 
afraid  to  come  near  him.  Which  glory  was 
to  be  done  away — should  be,  Was  passing 
away.  The  participle  is  present,  and  describes 
the  action  as  taking  place.  This  clause  is  con- 
cessive. They  could  not  look  on  the  glory, 
passing  away  though  it  was. 

8.  How  shall  not  the  ministration  of 
the  Spirit  be  rather  glorious?— .-honhl  be, 
How  shall  not  rather  the  ministration  (or 
ministry,  or  service)  of  the  Spirit  be  in  glory  t 
Here,  as  in  ver.  7,  the  glory  is  not  thai  which 
belongs  essentially  to  the  service,  but  that 
which  accompanies  it,  the  element  in  which 
it  is  accomplished.  It  is  not  'glorious,'  but 
in  glory.  The  'ministration  of  the  Spirit,' 
is  the  service  performed  by  men  in  bringing 
in  the  now  covenantor  the  Spirit.  The  ui-lmi- 
ment  is  from  the  less  to  the  greater,  from  the 
ministry  of  death  to  that  of  the  life-giving 
Spirit.  The  former  was  in  glory,  much  more 
the  latter.  The  glory  in  the  new  dispensation 
is  from  beholding  the  face  of  the  Lord,  with 
the  transformation  which  it  effects  in  the  soul 
of  the  believer.    (See  ver.  18.) 

9    For  if  the  ministration  of  condom- 


166 


II.  CORINTHIANS. 


[Ch.  III. 


10  For  eveu  that  which  was  made  glorious  had  no 
glory  in  this  respect,  by  reason  of  the  glory  that  ex- 
celleth. 

11  For  if  that  which  is  done  away  was  glorious,  much 
more  that  which  remaineth  is  glorious. 

12  Seeing  then  that  we  have  such  hope,  we  use  great 
plainness  of  speech : 

13  And  not  as  Moses,  which  put  a  vail  over  his  face, 
that  the  children  of  Israel  could  not  steadfastly  look  to 
the  end  of  that  which  is  abolished: 


10  tration  of  righteousness  exceed  in  glory.  For  verily 
that  which  hath  been  made  glorious  hath  not  been 
made  glorious  in  this  respect,  by  reason  of  the  glory 

11  that  surpasseth.  For  if  that  which  >  passeth  away 
was  2  with  glory,  much  more  that  which  remaineth 
is  in  glory. 

12  Having  therefore  such  a  hope,  we  use  great  bold- 

13  ness  of  speech,  and  are  not  as  Moses,  who  put  a  veil 
upon  his  lace,  that  the  children  of  Israel  should  not 
look  stedfastly  3ou  the  end  of  that  which  *  was  pass- 


1  Or,  it  being  done  away...  2  Gr.  through 8  Or,  unto 4  Gr.  was  being  done  away. 


nation  be  glory— should  be,  probably,  For  if 
to  the  ministration  of  condemnation  there  is 
glory.  (See  Crit.  Notes.)  That  is,  if  there  is 
glory  attaching  to  it.  Much  more  doth  the 
ministration  of  righteousness  exceed  in 
glory.  'Much  more'  here  is  logical,  so  that 
the  comparison  is  two-fold.  In  the  first  place, 
this  service  exceeds  the  other  in  glory;  and, 
secondly,  it  is  much  more  certain  that  this 
exceeds  in  glory  than  that  the  other  has  any 
glory.  It  is  to  be  noticed  here  that  '  right- 
eousness' in  this  comparison  corresponds  to 
'the  Spirit'  in  the  parallel  statement,  (ver.8); 
and  that,  therefore,  it  is  the  real  righteousness 
of  personal  character  that  is  meant.  [But 
may  not  Paul  be  looking  at  different  aspects 
of  the  new  covenant,  in  ver.  8  and  9?  Cer- 
tainly, in  this  verse,  righteousness  is  con- 
trasted with  condemnation.  Hence  Principal 
Brown  says :  "Mark  how  the  true  sense  of 
the  word  'righteousness'  here  fixes  itself  by 
the  contrast  in  the  verse;  for  just  a9  the  one 
economy  is  first  said  to  be  that  of  '  death,'  the 
other  that  of  'life,'  so  here  the  same  contrast 
is  presented  as  that  of  'condemnation'  by  the 
law,  and  '  righteousness'  by  the  gospel,  which 
obviously  means,  'justifying  righteousness.'  " 
—A.  H.] 

10.  For  even  that  which  was  made 
glorious  had  no  glory  in  this  respect — 
should  read,  For  that  which  has  been  made 
glorious,  has  not  been  made  glorious  in  this 
respect.  If  'even  '  is  to  be  inserted  at  all,  it 
should  be  with  the  verb — viz.,  has  not  even 
been  made  glorious.  But  it  is  to  be  omitted. 
(See  Crit.  Notes.)  'In  this  respect,'  is  ex- 
plained by  what  follows — viz.,  by  reason  of 
the  glory  that  excelleth.  The  glory  of  the 
old  covenant  disappears  even,  so  much  does 
the  glory  of  the  new  covenant  surpass  it. 

11.  For  if  that  which  is  done  away 
was  glorious — should  be,  If  that  which 
passeth  away  was  with  glory.  The  Greek 
means,  literally,  through  glory,  but  it,  denotes 


the  circumstances  or  surroundings  of  the 
event  as  that  through  which  it  passes  to  com- 
pletion. (See  Winer,  379.)  It  may  be  trans- 
lated, in  the  midst  of  glory.  Much  more 
that  which  remaineth  is  glorious  — 
should  be,  Is  in  glory.  The  thing  which 
passes  away  here  is  the  ministry  of  the  old 
covenant,  and  that  which  remains  is  the  min- 
istry of  the  new  covenant.  The  things  com- 
pared are  the  same  as  in  the  preceding  verses, 
but  the  point  of  comparison  changes,  so  that 
it  is  now  the  comparative  permanence  of  the 
two  that  is  regarded.  The  argument  is,  that 
the  transient  may  manifest  itself  in  glory,  but 
the  permanent  is  more  certain  to  have  this 
accompaniment. 

12.  Seeing  then  that  we  have  such 
hope — better,  Having  then  such  a  hope.  The 
hope  meant  is  that  their  service  of  the  new 
covenant  will  be  accompanied  with  greater 
glory  than  belonged  to  the  old  covenant;  but 
specially,  that  it  is  to  be,  unlike  that,  a  per- 
manent glory.  We  use  great  plainness  of 
speech — better,  Freedom  of  speech.  Frank- 
ness, the  disposition  to  tell  everything,  and  to 
keep  back  nothing,  is  the  quality  meant.  It 
is  contrasted  with  the  concealment  practiced 
by  Moses  in  vailing  his  face.  Paul  feels  that 
he  had  nothing  about  his  completely  and  per- 
manently glorious  mission  to  conceal,  as 
Moses  had. 

13.  And  not  as  Moses,  which  put  a  vail 
over  his  face.  '  Which '  is  to  be  omitted. 
That  the  children  of  Israel  could  not 
steadfastly  look  to  the  end  of  that  which 
is  abolished — should  be,  That  the  sons  of 
Israel  might  not  look  steadfastly  on  the  end  of 
that  vjhich  was  passing  away.  This  clause 
denotes  the  purpose,  which  is  expressed  by 
might,  and  not  by  could.  And  the  participle, 
rendered  in  the  last  clause  'is  abolished,'  is 
present,  and  is  to  be  rendered  as  imperfect. 
(See  Winer,  341.)  The  thing  passing  away 
here  was  the  glory  on  the  face  of  Moses ;  and 


Ch.  III.] 


II.  CORINTHIANS. 


167 


14  But  their  minds  were  blinded:  for  until  I  his  day 
remaiueth  the  same  vail  untaken  away  in  the  reading 
of  the  old  testament;  which  vail  is  done  away  in  Christ. 

15  But  even  unto  this  day,  when  Moses  is  read,  the 
vail  is  upon  their  heart. 

Hi  Nevertheless,  when  it  shall  turn  to  the  Lord,  the 
vail  shall  be  taken  away. 

17  Now  the  Lord  is  trial  Spirit:  and  where  the  Spirit 
of  the  Lord  is,  there  is  liberty. 


11  Ing  away:  but  their  '  minds  were  hardened:  for 
until  this  very  day  at  the  reading  "I'  the  old  cove- 
nant the  same  veil  -  remained!  unlifted;  which  veil 

ir>  iadone  away  in  Christ  Hut  unto  this  day,  when- 
soever Moses  is  read,  a  veil  lieth  upon  their  heart 

It",  Hut  whensoever  •  it  shall  turn  to  the  Lord,  the  reil 

17  is  taken  away.     Now  the  Lord  is  the  Spirit:   and 


1  Gr.  thoughtt 2  Or.  rcmaincth,  it  not  being  revealed  that  it  it  done  away 3  Or.  a  man  thallium. 


the  thing  signified  by  that  passing  away  was 
the  doing  away  of  the  old  covenant  itself. 
(See  ver.  14.)  The  account  of  this  vailing  is 
found  in  Ex.  34:  33  seq.  Our  version  reads, 
"And  till  Moses  had  done  speaking  with 
them,  he  put  a  vail  on  his  face."  Probably, 
it  should  read,  And  when  Moses  had  done 
speaking  ivith  them,  etc.  Literally,  it  is,  And 
Moses  finished  .  .  .  and  he  put  a  vail  .  .  . 
"With  this  change,  the  two  accounts  agree 
with  each  other.  He  allowed  them  to  see  the 
glory,  but  not  its  disappearance,  lest  they 
might  see  in  that  the  transient  nature  of  the 
old  covenant  itself. 

14.  But  their  minds  were  blinded— 
should  be,  Were  hardened — i.  e.,  dulled,  ren- 
dered unimpressible.  'But'  expresses  the 
contrast  between  this  hardening  and  the  effect 
supposed  to  be  produced  by  the  apostle's 
frankness.  The  hardening  was  produced  by 
the  vail,  which  prevented  their  seeing  the 
transitory  nature  of  the  old  dispensation. 
This  effect  was  providential,  however,  as  the 
perception  of  this  transitoriness  was  undesir- 
able, before  the  truths  associated  with  it,  and 
necessary  to  its  proper  development  and  bene- 
ficial effect,  were  ready  to  be  revealed.  For 
until  this  day  remaineth  the  same  vail 
untaken  away  in  the  reading  of  the  old 
testament;  which  vail  is  done  away  in 
Christ — should  be,  For  until  this  day  the 
same  vail  remaineth  upon  the  reading  of  the 
old  covenant,  it  not  being  unvailed  that  it  is 
done  away  in  Christ.  The  apostle  means  that 
tbe  children  of  Israel  have  not,  up  to  that 
time,  seen  that  the  old  covenant  is  done  away 
in  Christ,  just  as  they  were  prevented  from 
seeing  that  the  glory  passed  away  from  the 
face  of  Moses.  The  thing  that  is  not  unvailed 
in  the  last  clause  is  that  the  old  covenant 
passes  away  in  Christ. 

15.  But  even  unto  this  day,  when  Moses 
is  read,  the  vail  is  upon  their  heart- 
should  bo,  But  until  this  day,  whenever  Moaea 
is  read,  a  vail  lies  upon  their  heart.     '  Moses' 


stands  here  for  the  Law,  or  the  Books  of  the 
Law.  'Heart'  here,  and  in  many  other 
places,  stands  for  the  entire  inner  man,  in- 
cluding the  intellect  as  well  as  the  affections. 
(See  Matt.  13:  15;  Mark  2:  6,  8;  Luke  1 :  51, 
6G;  2:  19,35,51;  John  12:  40,  etc.)  'Until 
this  day'— i.  e.,  even  after  Christ  has  come; 
and  so  in  ver.  14.  It  emphasizes  strongly, 
therefore,  the  permanence  of  the  effect  pro- 
duced on  the  Jewish  mind  — an  effect  not 
removed  even  by  the  entrance  of  the  new 
covenant. 

15.  Nevertheless,  when  it  shall  turn  to 
the  Lord,  the  vail  shall  be  taken  away — 
should  be,  But,  ivhenever  it  turns  to  the  Lord, 
the  vail  is  taken  away.  The  statement  is  a 
general  one.  'It'  refers  to  the  word  'heart' 
in  ver.  15.  The  reason  of  this  result,  aside 
from  the  general  consideration  mentioned  in 
ver.  17,  is  that  the  Lord  is  the  author  of  the 
new  covenant,  and  turning  to  him,  therefore, 
opens  the  eyes  to  the  passing  away  of  the  old 
covenant. 

17.  Now  the  Lord  is  that  Spirit  — 
should  be,  the  Spirit,  not  referring  to  any- 
thing that  has  been  said  before,  but  to  his 
general  character  as  the  Spirit  of  truth.  That 
absolute  identity  between  the  Lord  and  the 
Spirit  is  not  meant,  is  shown  by  the  expres- 
sion, the  Spirit  of  the  Lord,  in  tin-  next  chaise. 
The  Lord  is  said  to  be  the  Spirit,  because  the 
Spirit  represents  Christ,  acting  as  his  agent  in 
carrying  forward  his  work  in  the  world,  just 
as  the  Father  and  Son  are  said  to  he  one. 
(See  John  14:  16-26;  15:26;  10:  7  Beq.)  In 
these  passages,  the  Spirit  is  represented  as 
taking  the  place  of  Christ  anions  his  disciples 
and  in  the  world;  and  in  14:  16-28,  the  return 
of  Christ  to  his  disciples  is  identified  with  the 
coming  of  the  Spirit.  And  where  the  Spirit 
of  the  Lord  is.  The  Spirit  is  called  the 
Spirit  of  the  Lord,  for  the  same.reason  that  in 
the  previous  clause  he  is  identified  with  him, 
vi/..,  because  he  is  Bent  by  Christ  to  represent 
him  and  to  do  his  work.    "  He  shall  not  speak 


168 


II.  CORINTHIANS. 


[Ch.  III. 


18  But,  we  all,  with  open  face  beholding  as  in  a  glass 
the  glory  of  the  Lord,  are  changed  into  the  same  image 
from  glory  to  glory,  even  as  by  the  Spirit  of  the  Lord. 


18  where  the  Spirit  of  the  Lord  is,  there  is  liberty.  But 
we  all,  with  unveiled  face  'beholding  as  in  a  mirror 
the  glory  of  the  Lord,  are  transformed  into  the 
same  image  from  glory  to  glory,  even  as  from  the 
Lord  the  Spirit. 


1  Or,  reflecting  as  a  mirror. 


from  himself,  but  whatsoever  he  hears,  that 
shall  he  speak."  "He  shall  take  of  the  things 
of  Christ,  and  show  it  unto  (us.")  There  is 
liberty.  'There,'  in  this  instance,  is  not  the 
adverb  of  place,  but  simply  a  part  of  the  verb 
there  is.  (See  Crit.  Notes.)  The  'liberty' 
meant  is  mental  liberty,  which  comes  with 
the  removing  of  the  vail,  leaving  the  mind 
free  to  work  unimpeded.  Just  as  the  removal 
of  a  vail  from  the  eyes  leaves  them  free,  as 
we  say,  so  the  removal  of  a  vail  from  the 
mind  leaves  that  free.  This  verse  explains, 
therefore,  how  it  is  that,  when  the  heart  turns 
to  the  Lord,  the  vail  is  removed.  The  Lord 
is  the  same  as  the  Spirit  of  truth,  whose  pres- 
ence removes  restraints,  and  brings  intellec- 
tual freedom;  and,  therefore,  turning  to  him 
removes  the  vail. 

18.  But  we  all,  with  open  face  be- 
holding as  in  a  glass  the  glory  of  the 
Lord— should  be,  And  we  all,  with  unvailed 
face,  beholding  in  a  mirror  the  glory  of  the 
Lord.  The  'we'  is  emphatic,  applying  to 
themselves  the  preceding  general  statement. 
'With  open  face'— the  participle  is  derived 
from  the  word  translated  vail  throughout  the 
chapter,  and  unvailed  is  the  proper  translation 
to  bring  out  this  correspondence.  It  is  in  con- 
trast with  the  vail  upon  the  heart  of  the  sons 
of  Israel,  (ver.  u-16.)  'Beholding  in  a  mirror'  — 
the  mirror  is  the  word  preached,  or  as  we 
have  it,  written,  through  which  the  knowl- 
edge of  Christ  is  obtained.  Men  do  not, 
since  Christ  left  the  world,  have  direct,  per- 
sonal knowledge  of  the  Lord;  they  see  him 
as  one  sees  a  reflection  in  a  mirror,  through 
the  spoken  or  written  record.  '  The  glory 
of  the  Lord'  This  beholding  of  the  glory 
of  the  Lord  makes  their  case  parallel  with 
that  of  Moses.  Are  changed  into  the 
same  image.  Like  Moses,  the  glory  which 
they  behold,  is  reflected  in  their  own  faces — 


they  are  transfigured,  which,  by  the  way,  is 
the  exact  equivalent  of  the  word  translated 
'changed.'  Of  course,  the  change  is  a  spirit- 
ual one,  just  as  the  beholding  is  with  the  eye 
of  the  mind.  From  glory  to  glory.  Prob- 
ably this  does  not  mean  progress  from  one 
glory  to  another,  but  'from  glory'  denotes 
the  source  of  the  change,  in  the  glory  of  the 
Lord,  and  'to  glory'  denotes  its  result  in  the 
reflected  glory  of  the  beholder.  As  by  the 
Spirit  of  the  Lord — should  be,  As  from  the 
Lord,  the  Spirit.  The  position  of  the  words 
renders  our  version  incorrect.  Moreover,  the 
rendering  substituted  results  naturally  from 
the  statement  which  gives  the  key  to  the 
entire  passage,  that  the  Lord  is  the  Spirit. 
The  'as'  does  not  denote  the  resemblance  of 
this  change  to  that  coming  from  the  Lord,  as 
the  two  are  identical;  but  the  congruity  of 
the  nature  of  the  change  with  its  source — that 
it  is  just  such  a  change  as  we  should  expect 
from  the  Lord,  who  has  been  identified  with 
the  Spirit  of  transforming  truth. 

CRITICAL    NOTES. — CHAPTER   III. 

1.  Letters  of  commendation  is  found  in 
D*  and  c  EFGK,  etc.,  d  e  f  g  syr  utr,  etc.  It  is 
omitted  in  NABC  vulg  cop,  etc. 

3.  Fleshy  tables  of  the  heart  is  the  reading 
of  FK  it  vulg  syrsoh  cop,  etc.  ;  tables,  hearts 
of  flesh  is  the  reading  of  NABCDE,  etc., 
syr*. 

9.  The  ministration  of  condemnation  is  the 
reading  of  BDbEKL,  etc.,  f  g  vulg  cop,  etc.  ; 
to  the  ministration  of  condemnation  is  found 
in  NACD*FG  a  d  e  two  MSS.  of  vulg  syrutr, 
etc. 

10.  Even  (see  Notes)  is  found  in  some  cur- 
sives, f  g  vulg,  etc.  It  is  omitted  in  NABCD, 
etc.,  cop,  etc. 

15.  When  Moses  is  read  is  the  reading  of 
DEFG,  etc. ;  whenever,  etc.  is  found  in  NABC, 
etc. 


Ch.  IV.] 


II.  CORINTHIANS. 


169 


CHAPTER  IV. 


THEREFORE,  seeing  we  have  this  ministry,  as  we 
have  received  mercy,  we  faint  not; 

2  But  have  renounced  the  bidden  things  of  dis- 
honesty, not  walking  in  craftiness,  nor  handling  the 
word  of  God  deceitfully;  but,  by  manifestation  ot  the 
truth,  commending  ourselves  to  every  man's  conscience 
in  the  sight  of  God. 

3  But  if  our  gospel  be  hid,  it  is  hid  to  them  that  are 
lost: 


1  Therefore  seeing  we  have  this  ministry,  even  as 
3  weobtaiui'd  mercy,  we  faint  Dot:  bul  ire  have  re- 
nounced the  hidden  things  of  Bbatne,  not  walking 
in  craftiness,  nor  handling  the  word  of  Uod  deceit- 
fully: but  by  the  manifestatl i  the  truth  com- 
mending ourselves  to  every  man's 
3  the  sight  of  God.     But  and  if  our  gospel  is  veiled, 


ANALYSIS. 

1,2.  The  chapter  opens  with  a  statement 
of  the  way  in  which  Paul  and  his  associates 
conduct  so  glorious  a  service,  discarding  the 
wiles  of  a  weak  cause,  and  depending  on  the 
unreserved  declaration  of  the  truth.  3,  4. 
If,  therefore,  their  gospel  is  hidden,  it  is  by 
Satan  blinding  the  minds  of  unbelievers. 
5,  6.  In  their  preaching,  Christ  is  proclaimed 
as  Lord,  and  they  as  only  servants,  whom 
God  has  himself  illuminated  for  the  illumi- 
nation of  others.  7-11.  It  is  earthen  vessels 
that  hold  this  treasure  of  light;  and  so  their 
preservation  is  due  to  God,  who  rescues  them 
from  the  constant  danger  of  death  to  which 
their  service  exposes  them.  12-18.  This 
saved  life  devoted  to  the  disciples,  to  whom, 
in  the  spirit  of  faith,  they  speak,  even  in  the 
face  of  death,  upheld  by  the  hope  of  the  res- 
urrection for  both  themselves  and  their  con- 
verts, by  the  knowledge  that  troubles  work 
the  renewal  of  the  inner  man  and  an  eternal 
weight  of  glory,  and  by  looking  at  unseen  and 
eternal  things. 


Ch.  4:  1.  Therefore,  seeing  we  have 
this  ministry.  'Therefore'  is  explained  by 
the  clause  that  follows.  On  this  account,  he 
says,  because  we  have  this  ministry.  Service 
is  a  better  word  here  than  ministry.  (See  on 
8 :  6. )  As  we  have  received  mercy— should 
be,  As  we  received  mercy.  This  clause  is  to 
be  connected  with  the  preceding,  not  with  the 
following,  clause.  Otherwise,  we  have  two 
incongruous  reasons  for  the  not-fainting. 
He  declares  that  he  has  this  ministry  in  ac- 
cordance with  the  mercy  bestowed  on  him 
at  the  beginning.  We  faint  not.  The  ser- 
vice in  which  he  is  engaged  has  such  promise 
of  success  and  glory  as  not  to  allow  discour- 
agement. 

2.  But  have  renounced  the  hidden 
things  of  dishonesty— should  be.   But  we 


renounced  the  hidden  things  of  shame.  The 
verb  is  not  perfect,  simply  past,  and  the  time 
referred  to  is  probably  that  of  entering  on  this 
service.  By  'the  hidden  things  of  shame, '  he 
means  those  things  that  shame  hides,  things 
of  which  one  is  ashamed,  and  which  he  there- 
fore conceals.  He  refers,  probably,  t<>  the 
secret  things,  the  wiles  and  artifices  by  which 
those  who  adulterate  the  word  hope  to  succeed. 
The  reference  to  false  teachers,  who  use  other 
than  the  straightforward  methods  of  the 
apostle,  are  frequent  in  his  writings.  And 
occasionally,  as  here,  the  apostle  has  these  in 
his  mind  when  he  denies  such  things  of  him- 
self. Nor  handling  the  word  of  God  de- 
ceitfully—  should  be,  Nor  corrupting  the 
word  of  God — viz.,  by  the  admixture  of  raise 
teachings.  But  by  manifestation  of  the 
truth.  There  are  two  contrasts  here — first, 
between  concealment  and  craft  on  the  one 
hand,  and  manifestation,  making  things  plain, 
on  the  other;  and  second,  between  the  truth 
manifested  by  him,  and  the  corruption  of  the 
truth  used  by  others.  To  every  man's  con- 
science— should  be,  To  every  conscience  of 
men.  It  is  not  different  men,  but  differences 
of  conscience,  of  which  he  is  thinking. 
Whatever  the  conscience,  he  employs  only 
the  one  method,  the  manifestation  of  the 
truth,  to  conciliate  it.  Notice  that  the  con- 
science is  here  made  the  jud^e  of  objective 
moral  truth.  In  general  in  tin-  New  Testa- 
ment, the  conscience  is  the  faculty  of  moral 
judgment  in  men.  In  the  sight  of  God. 
The  consciousness  of  whose  presence  restrains 
and  purifies  him. 

3.  But  if  our  gospel  be  hid— should  be, 
But  even  if  our  gospel  is  railed.  The  apostle 
lias  in  mind  the  railing  of  the  Bfosafe  legisla- 
tion spoken  of  in  the  preceding  chapter.  He 
supposes  that  there  are  cases  in  which  the 
same  thing  happens  in  his  preaching  of  the 
gospel,  in  spite  of  the  open  showing  of  the 
truth  that  ho  practices.     It   is   hid   to   them 


170 


II.  CORINTHIANS. 


[Ch.  IV. 


4  In  whom  the  god  of  this  world  hath  Winded  the 
minds  of  them  which  believe  not,  lest  the  light  of  the 
glorious  gospel  of  Christ,  who  is  the  image  of  God, 
should  shine  unto  them. 

5  For  we  preach  uot  ourselves,  but  Christ  Jesus  the 
Lord;  and  ourselves  your  servants  for  Jesus'  sake. 

6  For  God,  who  commanded  the  light  to  shine  out  of 
darkness,  hath  shined  in  our  hearts,  to  give  the  light  of 
the  knowledge  of  the  glory  of  God  in  the  face  of  Jesus 
Christ. 


4  it  is  veiled  in  them  l  that  perish :  in  whom  the  god 
of  this  s  world  hath  blinded  the  3  minds  of  the  un- 
believing, *  that  the  6  light  of  the  gospel  of  the 
glory  of  Christ,  who  is  the  image  of  God,  should 

5  not  dawn  vpon  them.  For  we  preach  not  our- 
selves, but  Christ  Jesus  as  Lord,  and  ourselves  as 

6  your  8  servants  7  for  Jesus'  sake.  Seeing  it  is  God, 
that  said,  Light  shall  shine  out  of  darkness,  who 
shined  in  our  heart  to  give  the  "light  of  the  knowl- 
edge of  the  glory  of  God  in  the  face  of  Jesus  Christ. 


1  Cr,  that  are  perishing 2  Or,  age 3  Gr.  thoughts 4  Or,  that  they  should  not  see  the  light  ....  image  of  God 5  Gr.  illumina- 

don 6  Gr.   bond-servants.... 1  Some  ancient  authorities  read,  through  Jesus 8  Gr.  illumination. 


that  are  lost— should  be,  It  is  vailed  in  those 
that  are  perishing— i.  e.,  in  the  case  of  these. 
How  this  happens,  we  are  told  in  the  next 
verse. 

4.  The  god  of  this  world— should  be,  Of 
this  age.  (See  on  1  Cor.  1 :  20.)  The  god  of 
this  age  is  Satan,  who  usurps  the  place  of  God 
in  the  life  of  men.  (See  John  12:  81;  14:30; 
16:  11.)  Hath  blinded— should  be,  blinded. 
The  minds  of  them  which  believe  not— 
should  be,  Of  the  unbelieving.  The  class, 
unbelievers,  is  identical  with  the  class, perish- 
ing, in  the  preceding  verse,  to  which  the  rela- 
tive at  the  beginning  of  this  verse  refers  ;  and 
this  phrase,  therefore,  denotes  the  character- 
istic of  the  class,  which  explains  the  fact 
stated  of  them.  As  when  we  say,  "in  him 
we  lost  a  good  man,"  so  the  apostle  says,  "in 
those  being  lost,  Satan  blinds  the  minds  of 
unbelievers.''  And  this  fact  explains  the 
statement  that  the  gospel  is  vailed  in  them, 
which,  therefore,  is  not  due  to  any  crafty 
corruption  of  the  word  by  the  apostle.  Lest 
the  light  of  the  glorious  gospel  of 
Christ  .  .  .  should  shine  unto  them 
— should  be,  That  the  light  of  the  gospel  of 
the  glory  of  Christ  might  not  shine.  The 
'glory'  is  not  an  attribute  of  the  gospel  of 
Christ  .  .  .  but  the  'glory  of  Christ'  is  the 
subject  of  the  gospel,  or  glad-tidings.  This 
glory  belongs  to  Christ,  as  the  image  of 
God.(Cf.  John  1:  14-18;  Col.  1 :  15seq. ;  Heb. 
1:  3,  etc.)  In  the  passages  in  Colossians  and 
Hebrews,  this  image  is  said  to  belong  to  Christ 
before  his  incarnation  ;  and  it  certainly  seems 
to  be  a  part  of  the  doctrine  of  the  Logos,  as 
well  as  of  the  Christ.  Moreover,  as  the  gos- 
pel pertains  specially  to  the  incarnation,  this 
glory  would  attach  also  to  the  incarnate 
Christ.  On  the  omission  of  'unto  them,'  see 
Crit.  Notes.     It  is  implied,  but  not  expressed. 

5.  For  we  preach  not  ourselves,  but 
Christ  Jesus  the  Lord— should  be,  As  Lord. 


And  the  next  clause,  showing  that  they  do 
preach  themselves  as  servants,  would  show 
that  these  words,  as  Lord,  modify  both  parts 
of  the  sentence,  which  means,  therefore,  that 
they  do  not  preach  themselves  as  Lord,  but 
Christ  Jesus,  and  themselves  as  their  servants. 
This  verse  is  intended  to  confirm  what  he  has 
said  in  the  preceding  verse,  of  the  gospel  that 
he  preaches  as  the  '  gospel  of  the  glory  of 
Christ'  Put  in  this  negative  way,  it  also 
serves  as  a  denial  of  any  charge  of  self-exalt- 
ation in  his  work  that  might  be,  or  possibly 
had  been  made  against  him.  And  ourselves 
your  servants  for  Jesus'  sake — the  word 
for  servants  here  is  the  strongest  one  used, 
denoting  slaves,  bond-servants.  The  reason 
that  Paul  used  this  term  is,  that  he  considered 
the  service  not  voluntary,  but  obligatory. 
'For  Jesus'  sake'  denotes  the  nature  of  this 
obligation. 

6.  For  God,  who  commanded  the  light 
to  shine  out  of  darkness,  hath  shined  in 
our  hearts — should  be,  Because  it  is  God,  who 
said,  Light  shall  shine  out  of  darkness,  who 
shined  in  our  hearts.  (See  Crit.  Notes. )  The 
reference  is  to  the  creation  of  light,  Gen.  1:8; 
and  the  identity  of  this  Creator  of  light  with 
the  Illuminator  of  the  soul  is  affirmed.  To 
give  the  light  of  the  knowledge  of  the 
glory  of  God  in  the  face  of  Jesus  Christ, 
literally,  for  enlightenment  of  (or  from)  the 
knowledge,  etc.  'Jesus'  is  to  be  omitted 
before  'Christ.'  (See  Crit.  Notes.)  The  en- 
lightenment meant  is  their  illumination  of 
others,  and  the  source  of  it  is  the  knowledge 
of  the  glory  of  God  in  the  face  of  Christ.  It 
is  in  order  that  they  may  illumine  others 
with  this  knowledge  that  God  has  shined  in 
their  own  hearts.  Further,  this  is  the  reason 
that  they  preach  Christ,  that  God  reveals  his 
glory  through  Christ,  and  this  connects  itself 
therefore  with  the  clause  '  who  is  the  image  of 
God'   in  ver.  4.     And,  again,  the  identity  of 


Ch.  IV.] 


II.  CORINTHIANS. 


171 


7  But  we  have  this  treasure  in  earthen  vessels,  that 
the  excellency  of  the  power  may  be  of  God,  and  not  of 
us. 

8  We  are  troubled  on  every  side,  yet  not  distressed  ; 
we  are  perplexed,  but  not  in  despair  ;" 

9  Persecuted,  but  not  forsaken;  cast  down,  but  not 
destroyed  ; 

i  10  Always  bearing  about  in  the  body  the  dying  of  the 
Lord  Jesus,  that  the  life  also  of  Jesus  might  be  made 
manifest  in  our  body, 

11  For  we  which  live  are  alway  delivered  unto  death 
for  Jesus'  sake,  that  the  life  also  of  Jesus  might  be  made 
manifest  in  our  murtal  llesh. 


7  But  we  have  this  treasure  in  earthen  v ,  mm  N  that 
the  exceeding  greatness  of  the  power  may  beoi l 

8  and  not  from  ourselves;  we  art  pressed  on  every 
side,  yel  nol  straitened;  perplexed,  yet  noi  unto  de- 
El  spair;  pursued,  yel   nol  'forsaken:  Bmitten  down 

10  yet  not  destroyed;  always  tearing  about  i,,  the  body 
the* dying  of  Jesus,  that  the  life  also  of  Jesus  may 

n  be  manifested  tn  our  body.  For  we  who  live  are 
alway  delivered  unto  death  for  Jesus'  sake,  thai  the 
life  also  of  Jesus  may  be  manifested  in  our  mortal 


1  Or,  left  behind 2  Gr.  putting  to  death. 


the  One  who  illumined  them  that  they  might 
illumine  others  with  the  God  of  light,  is  given 
as  the  reason  why  they  preach  Christ,  who  is 
the  reflection  of  the  Father's  glory. 

7.  But  we  have  this  treasure  in  earthen 
vessels.  The  treasure  meant  is  the  shining 
of  God  in  their  hearts  for  the  illumination  of 
men.  The 'earthen  vessels' are  their  bodies, 
and  the  point  of  the  comparison  is  the  de- 
structible nature  of  these  bodies,  to  which  is 
committed  the  treasure  of  the  divine  light. 
It  is  r.ot  the  inferior  value,  but  the  inferior 
strength  of  the  earthen  vessels  that  is  pointed 
out.  That  the  excellency  of  the  power 
may  he  of  God,  and  not  of  us— should  be, 
And  not  from  us.  The  power  meant  is  shown 
by  what  follows  to  be  that  which  keeps  the 
vessels  from  destruction,  so  as  to  fulfill  their 
office  as  holders  of  the  treasure.  This  power 
to  keep  his  servants  for  his  service,  alive  in 
the  midst  of  danger,  is  God's,  not  the  result 
of  their  own  strength  or  indestructibility. 

8.  We  are  troubled  on  every  side,  yet 
not  distressed — should  be,  Being  pressed  in 
every  way.  but  not  straitened.  All  the  verbs 
in  ver.  8-10  are  participles  in  the  original,  and 
should  be  so  translated,  in  order  to  show  their 
connection  with  the  preceding  statement,  with 
the  subject  of  which  they  agree,  and  which 
they  are  intended  to  explain.  'We  have  this 
treasure,'  Paul  says,  'in  earthen  vessels,' 
being  troubled,  perplexed,  etc.,  this  constant 
exposure  to  danger  and  death  being  intended 
to  show  the  frailness  of  the  earthen  vessels. 
On  the  other  hand  the  contrasted  clauses,  'but 
not  distressed,'  etc.,  are  designed  to  show  the 
excellency  of  the  power  which  is  from  God. 
The  more  exact  translation  of  the  first  two 
participles  given  above  brings  out  the  contrast 
between  them  better.  They  are  pressed,  but 
not  pttt  into  a  narrow  place,  not  straitened ; 


perplexed,    but  not  in  despair— the   contrast 
here  is  between  douht  and  despair. 

9.  Persecuted,  but  not  forsaken— 'per- 
secuted '  by  men,  but  '  not  forsaken '  by  God. 
Here,  again,  the  figurative  terms  employed 
are  picturesquely  contrasted— pursued,  but 
not  left  behind.  Cast  down,  but  not  de- 
stroyed—better, Thrown  down,  but  not  de- 
stroyed. The  language  here  is  that  of  conflict, 
either  in  the  field  or  the  arena,  as  the  preced- 
ing has  been  that  of  pursuit. 

10.  Always  bearing  about  in  the  body 
the  dying  of  the  Lord  Jesus— should  be, 
The  putting  to  death  of  Jesus.  On  the  omission 
of  the  words 'the  Lord,' see  Crit.  Notes.  It  is 
the  violent  death  of  Jesus  at  the  hands  of  men 
that  Paul  represents  them  as  carrying  about, 
and  he  means  by  it  their  constant  exposure  to 
such  death.  That  the  life  also  of  Jesus 
might  be  made  manifest— should  be,  May 
be  manifested.  The  '  life  of  Jesus '  here  is  his 
life  from  death,  his  resurrection ;  and  it  is 
manifested  in  them  by  their  rescue  from  the 
perils  of  death.  The  putting  to  death  is  their 
constant  exposure  to  death,  and  the  life  is  their 
deliverance  from  that. 

11.  For  we  which  live  are  alway  deliv- 
ered unto  death  for  Jesus'  sake.  The 
words  'which  live'  are  intended  to  bring  out, 
by  contrast  with  the  statement  that  they  are 
always  being  delivered  to  death,  the  kind  of 
living  death  that  they  lead,  the  constant 
bringing  together  in  their  lives  of  these  oppo- 
sites.  It  is  better  translated,  For  we,  thr  liv- 
ing, are  always  being  delivered  unto  death. 
That  the  life  also  of  Jesus  might  be 
made  manifest — better,  may  be  manifested 
in  our  mortal  flesh.  It  is  the  mortal  flesh, 
the  frail  earthen  vessel,  that  is  thus  preserved, 
and  the  excellency  of  the  power  is  thus  shown 
to  be  of  God.     This  verse  shows  in  what  tho 


172 


II.  CORINTHIANS. 


[Ch.  IV. 


12  So  then  death  worketh  in  ns,  but  life  in  you. 

13  We  having  the  same  spirit  of  faith,  according  as 
it  is  written,  I  believed,  and  therefore  have  I  spoken;  we 
also  believe,  and  therefore  speak  ; 

14  Knowing  that  he  which  raised  up  the  Lord  Jesus 
shall  raise  up  us  also  by  Jesus,  and  shall  present  us 
with  you. 

15  For  all  things  are  for  your  sakes,  that  the  abundant 
grace  might  through  the  thanksgiving  of  many  redound 
to  the  glory  of  God. 


12  flesh.    So  then  death  worketh  in  us,  but  life  in  you. 

13  But  having  the  same  spirit  of  faith,  according  to 
that  which  is  written,  I  believed,  and  therefore  did 
1  speak ;    we    also  believe,  and  therefore  also  we 

14  speak  ;  knowing  that  he  who  raised  up  1  the  Lord 
Jesus  shall  raise  up   us  also  with  Jesus,  and  shall 

1")  present  us  with  you.  For  all  things  are  for  your 
sakes,  that  the  grace,  being  multiplied  through  *the 
mauy,  may  cause  the  thanksgiving  to  abound  unto 
the  glory  of  God. 


1  Some  ancient  authorities  omit,  the  Lord 2  Gr.  the  more. 


bearing  about  of  the  violent  death  of  Jesus, 
in  the  preceding  verse,  consists.  It  is  in  a 
constant  deliverance  to  death,  but  that  they 
may  live,  not  die.  And  the  life  of  Jesus, 
which  is  manifested  in  their  mortal  flesh,  the 
life  from  death,  consists,  therefore,  in  this 
deliverance  from  threatened  death,  as  his  did 
in  deliverance  from  actual  death. 

12.  So  then  death  worketh  in  us,  but 
life  in  you — better,  The  death,  and  The  life, 
viz.,  the  life  and  death  of  which  he  has 
spoken,  their  exposure  to  death,  and  deliver- 
ance from  it.  The  death  works  in  them,  put- 
ting them  in  continual  jeopardy  of  their  lives; 
but  their  saved  life  works,  or  is  active,  not  so 
much  in  themselves,  but  in  those  among 
whom  they  labor,  to  whom  that  life  is  given. 

13.  We  having — should  be,  But  having. 
It  contrasts  this  with  the  previous  statement 
that  death  works  in  them,  in  spite  of  which, 
Paul  says,  his  belief  constrains  him  to  speak. 
Though  it  brings  him  to  face  death  continu- 
ally, he  believes,  and  must  speak.  The 
same  spirit  of  faith,  according  as  it  is 
written.  These  two  clauses  are  correlative, 
and  the  meaning  is,  The  same  spirit  of  faith 
as  is  shown  in  this  writing.  I  believed,  and 
therefore  have  I  spoken — should  be,  Where- 
fore I  spoke.  This  is  a  quotation  from  Ps. 
116:  10.  It  follows  the  Septuagint,  the  origi- 
nal Hebrew  reading,  /  believed,  for  I  spoke. 
The  interpretations  of  the  passage  in  the 
Psalm  are  numerous,  but  a  probable  explana- 
tion of  it  removes  the  essential  difference  be- 
tween the  original  and  the  quotation.  This 
makes  the  speaking  to  be  a  proof  of  the 
Psalmist's  belief,  so  that  it  reads  like  this — / 
believed,  as  is  shown  by  the  fact  of  my  speak- 
ing. This  is  virtually  the  same  as  what  Paul 
says,  which  makes  the  speaking  flow  from  the 
belief.  Moreover,  this  is  a  case  in  which  a 
quotation  from  the  Septuagint  is  just  as  avail- 
able for  the  apostle's  purpose  as  one  from  the 
original.      'The  same  spirit  of  faith.'     The 


object  of  the  apostle's  faith  was  the  gospel, 
and  its  power  to  save.  The  identity  between 
this  and  the  Psalmist's  faith  consisted  in  the 
impulse  to  speech  given  by  both.  And  in  the 
apostle's  case,  this  impulse  was  not  to  be  over- 
come by  the  danger  of  death. 

14.  Knowing  that  he  which  raised  up 
the  Lord  Jesus,  shall  raise  up  us  also  by 
Jesus — should  be,  That  he  who  raised  up  the 
Lord  Jesus,  will  raise  up  us  also  with  Jesus. 
(See  Crit.  Notes.)  This  knowledge  gives  him 
courage  to  speak,  in  spite  of  the  constant  dan- 
ger of  death  to  which  he  is  exposed.  Even  if 
he  actually  dies,  he  will  be  raised  again. 
This  raising  is  'with  Jesus' ;  not,  of  course,  at 
the  same  time,  but  in  conjunction  with  him. 
There  is  a  spiritual,  but  not  a  temporal  con- 
nection of  the  two  events.  And  shall  — 
better,  will  —  present  us  with  you.  The 
presentation  is  at  the  judgment  seat  of  Christ, 
where  the  Father  brings  them  "holy,  blame- 
less, and  undefiled,"  having  "reconciled 
them  in  the  body  of  his  ( Jesus'  )  flesh, 
through  death."  (See  Col.  1 :  22.)  This  is  an 
important  part  of  the  apostle's  confidence. 
He  will  be  raised,  and  so  he  faces  the  danger 
of  death ;  but  also  his  converts  will  be  raised 
and  saved,  and  this  great  purpose  of  his 
preaching  inspires  in  him  fresh  courage  to 
speak  the  word  of  faith  to  them. 

15.  For  all  things  are  for  your  sakes. 
The  things  meant  are  all  those  endured  by 
the  apostle  and  his  associates,  of  which  he  has 
spoken.  This  statement  connects  itself  im- 
mediately with  the  words  'with  you,'  in  the 
preceding  verse.  It  is  the  association  with 
them  in  the  resurrection  and  final  salvation 
that  gives  him  courage;  for  all  that  he 
endures  is  for  their  sakes.  That  the  abund- 
ant grace  might,  through  the  thanksgiv- 
ing of  many,  redound  to  the  glory  of 
God — should  be,  That  the  grace,  having  been 
made  greater  through  the  greater  number, 
may  make  the  thanksgiving  abundant  unto  the 


Ch.  IV.] 


II.  CORINTHIANS. 


173 


16  For  which  cause  we  faint  not :  but  though  our 
outward  man  perish,  yet  the  inward  man  is  renewed 
day  by  day. 

17  Forourlight  affliction,  which  is  but  for  a  moment, 
worketh  for  us  a  far  more  exceeding  and  eterual  weight 
of  glory  ; 

18  While  we  look  not  at  the  things  which  are  seen, 
but  at  the  things  which  are  not  seen:  for  the  things 
which  are  seen  are  temporal ;  but  the  things  which  are 
not  seen  art  eternal. 


16  Wherefore  we  faint  not;  but  though  our  outward 
man  is  decaying,  yet  our   inward  man   is  renewed 

17  day  by  clay.  Vol  our  light  affliction,  which  i-  for 
the  moment,  worketh  for  us  pore  and  niori 

18  ingly  an  eternal  weight  of  glory,  while  we  look  not 
at  the  tilings  which  are  seen,  but  at  the  tilings 
which  are  nol  seen:  for  the  things  which 

are  temporal;  but  the  things  which  are  not  Been  are 
eterual. 


glory  of  God.  It  is  impossible  to  render  in 
English  the  combined  clearness  and  force  of 
the  original.  By  'the  greater  number,'  he 
means  the  increased  number  of  those  saved, 
which  increases  the  grace  manifested  in  their 
salvation.  The  thought  is  thus,  The  greater 
grace,  manifested  in  the  greater  number  of  the 
saved,  causes  greater  thanksgiving,  to  the 
glory  of  God.  He  sees  his  work,  therefore, 
leading  up,  through  the  salvation  of  men,  and 
their  abundant  thanksgivings,  to  the  glory  of 
God.  And  so,  while  it  is  for  their  sakes,  this, 
in  its  turn,  is  for  the  glory  of  God.  And 
every  new  convert  increases  the  full  stream 
that  is  flowing  increasingly  toward  God. 

16.  For  which  cause  we  faint  not — viz., 
because  of  this  hope  of  the  resurrection.  But 
though  our  outward  man  perish — should 
be,  Is  decaying.  The  outward  man  is  the 
physical  nature,  which  he  represents  as  decay- 
ing, as  the  result  of  his  troubles  and  persecu- 
tions. The  reference  is  not  to  final  dissolution, 
but  to  daily  wasting  away.  Yet  the  inward 
man  is  renewed  day  by  day.  '  The  inward 
man'  is  the  spiritual  nature.  The  renewing 
in  this  clause  is  not  represented  as  effected 
anew  every  day,  but  as  a  process  going  on 
daily.  The  agent  is  the  same  affliction  that 
is  wasting  the  body.  (See  ver.  17.)  This 
renewal  is  opposed  to  the  spiritual  decay 
that  would  be  implied  in  fainting,  or  loss  of 
courage. 

17.  For  our  light  affliction,  etc.— should 
be  translated,  For  the  momentary  lightness  of 
our  affliction  is  working  out  for  us  more 
and  more  exceedingly  an  eternal  weight  of 
glory.  'The  momentary  lightness  of  afflic- 
tion '  makes  an  exact  contrast  to  '  the  eternal 
weight  of  glory.'  And  the  word  translated 
'exceeding'  modifies  the  verb,  and  not  its  ob- 
ject.    The   way  in   which    affliction    accom- 


plishes this  end  in  us  is  shown  in  Rom.  5:  3 
seq.  The  glory  is  not  exclusively  the  inward 
renewal  of  the  preceding  verse,  but  it  is  so  in- 
timately connected  with  it,  that  the  renewal 
as  a  present  effect  is  accounted  for  by  the 
glory  that  is  to  be  revealed.  (Cf.  Rom.  8:  18 
seq.) 

18.  While  we  look,  etc. — a  statement  of 
the  ground  of  the  preceding,  Inasmuch  as  we 
look.  To  look  at  is  here  to  fasten  the  gaze  on 
that  which  one  has  made  the  object  of  life. 
Because  the  Christian's  purpose  is  contained 
within  the  unseen  things,  not  the  visible 
things  of  this  life,  therefore  the  troubles  here 
encountered  are  rewarded  with  the  eternal 
weight  of  glorj'.  Otherwise  they  might  work 
a  very  different  result,  producing  dissatisfac- 
tion and  bitterness.  For  the  things  which 
are  seen  are  temporal — and,  therefore,  one 
whose  purposes  are  confined  to  these  has  tem- 
poral rewards;  while  the  eternal  nature  of  the 
unseen  things  brings  to  their  seeker  eternal 
rewards. 

CRITICAL  NOTES. — CHAPTER  IV. 

4.  Unto  them  at  the  close  of  the  verse  is 
found  in  D  b  and  c  EKLP,  etc.,  syrulr,  etc.  It 
is  omitted  in  KABCD*,  etc.,  it  vulg,  etc. 

6.  To  shine  is  the  reading  of  «  c  CD  «  EFG, 
etc.,  it  vulg,  etc.  ;  will  shine,  of  N*ABD*,  etd 
gyrutr  etC-  Jesus  in  the  name  Jesus  Christ  is 
found  in  NCHKLP  syrotr  cop,  etc. ;  and  in 
the  reverse  order  in  DEFG  it  vulg,  etc.  It  is 
omitted  in  AB,  etc.  The  omission  is  on  in- 
ternal grounds. 

10.  The  Lord,  before  Jesus,  is  found  in  KL 
syrP,  etc.  It  is  omitted  in  NABCD,  etc.,  it 
vulg  pyr,ch  cop,  etc. 

14.  By  Jesus  is  the  reading  of  K«DKL,  etc., 
syrutr,  etc. ;  with  Jesus  is  found  in  <S*BCD, 
etc.  it  vulg  cop,  etc. 


174 


II.  CORINTHIANS. 


[Ch.  V. 


CHAPTER  V. 


FOR  we  know  that,  if  our  earthly  house  of  this  taber- 
nacle were  dissolved,  we  have  a  building  of  God,  a 
house  not  made  with  hands,  eternal  in  the  heavens. 

2  For  in   this   we    groan,   earnestly  desiring   to  be 
clothed  upon  with  our  house  which  is  from  heaven : 

3  If  so  be  that  being  clothed  we  shall  not  be  found 
naked. 


1  For  we  know  that  if  the  earthly  house  of  our 
1  tabernacle  be  dissolved,  we  have  a  building  from 
God,  a  house  not  made  with  hands,  eternal,  in  the 

2  heavens.  For  verily  in  this  we  groan,  longing  to  be 
clothed  upon  with  our   habitation  which   is   from 

3  heaven:  if  so  be  that  being  clothed  we  shall  not  be 


1  Or,  bodily  frame. 


ANALYSIS. 

1.  Paul  gives  as  a  reason  for  the  hope  ex- 
pressed in  4:  17  seq.,  the  fact  of  the  resurrec- 
tion. 2-4.  This  fact  of  the  resurrection,  con- 
firmed by  the  longing  that  he  has,  even  here 
in  the  earthly  body,  for  the  heavenly  body, 
and  to  exchange  this  for  that  without  death. 
5.  Pledge  of  the  resurrection  in  conversion, 
and  the  gift  of  the  sanctifying  Spirit.  6-8. 
In  view  of  the  resurrection,  and  of  the  fact 
that,  even  without  that,  death  brings  him 
home  to  the  Lord,  he  prefers  to  die,  although 
it  means  disembodiment.  9-13.  The  apos- 
tle's ambition,  whether  with  the  Lord  or  away 
from  him,  to  please  him,  since  he  and  all  men 
are  to  be  judged.  14,  15.  The  love  of  Christ 
restrains  him  from  any  other  life  than  this, 
since  by  Christ's  death  men  die  to  sin,  and 
henceforth  live  unto  the  Lord.  16,  17.  The 
new  relations  and  aspect  of  things  introduced 
into  life  by  this  dying  with  Christ.  18-21. 
The  divine  source  of  these  new  things,  their 
basis  in  the  reconciling  work  of  Christ,  and 
the  service  of  the  Christian  teacher  in  con- 
nection with  them. 


Ch.  5:  1.  For  we  know  that,  if  our 
earthly  house  of  this  tabernacle  were 
dissolved — should  be,  If  our  earthly  house 
of  the  tent  be  destroyed.  By  'earthly'  is 
meant  the  house  that  we  have  upon  the  earth. 
'Of  the  tent,'  denotes  the  kind  of  house— viz., 
a  tent,  describing  the  temporary  character  of 
the  body  as  an  abode  of  man.  "We  speak  of 
the  destruction,  not  the  dissolution,  of  a  house. 
And  the  condition  is  put  in  the  future  simply, 
so  that  it  should  be,  is  destroyed,  not  were  de- 
stroyed. We  have  a  building  of  God- 
should  be,  from  God,  denoting  him  as  its 
source.  A  house  not  made  with  hands- 
distinguishes  this  from  other  houses,  not  from 
other  bodies.  Eternal,  in  the  heavens. 
There  are  two  points  of  contrast  here— first, 


of  the  eternal  house  with  the  temporary  tent; 
and  second,  of  the  house  in  the  heavens  with 
the  house  upon  the  earth.  The  apostle  intro- 
duces here  his  confirmation  of  his  statement, 
in  4:  17,  in  regard  to  the  'eternal  weight  of 
glory.'  In  his  thoughts  that  glory  is  insep- 
arably connected  with  the  resurrection.  (See 
1  Cor.  15.) 

2.  For  in  this  Ave  groan— should  be,  prob- 
ably, For  even  in  this  we  groan.  Probably, 
too,  the  word  understood  after  'this'  is  tent, 
so  that  the  meaning  is,  Even  in  this  tent,  even 
before  we  die  and  are  disembodied,  we  sigh 
for  the  heavenly  body.  The  disembodied 
state  is  one  from  which  Paul  shrinks,  as  one 
ill-adapted  to  the  human  spirit,  which  is  evi- 
dently fitted  for  life  in  an  organism.  But 
even  here,  while  inhabiting  a  body,  he  longs 
for  the  eternal,  heavenly  body.  Earnestly 
desiring  to  be  clothed  upon  with  our 
house  which  is  from  heaven — should  be, 
To  put  on  over  it — viz.,  this  tent — our  house 
from  heaven.  The  verb  translated  'to  be 
clothed,'  means  to  put  on  one  thing  over 
another.  The  apostle's  meaning,  which  he 
explains  in  ver.  4,  is  that  he  wished  not  to  die, 
which  would  be  to  exchange  this  state  for  the 
bodiless  state,  but  to  exchange  this  body  im- 
mediately for  the  heavenly  body.  On  the 
figure  and  its  meaning,  see  more  fully  in  ver. 
4.  'From  heaven'  denotes  the  source  from 
which  the  glorified  body  comes,  the  same  as 
'from  God.'  (Ver.i.)  This  statement,  that 
even  here  we  groan  for  it,  contains  a  confirm- 
ation of  the  preceding  statement,  that  we 
know  that  there  is  a  heavenlj7  house  for  us, 
since  without  this  knowledge,  we  should  not 
sigh  thus  for  that  house. 

3.  If  so  be  that  being  clothed,  we  shall 
not  be  found  naked — should  be,  Since  we 
shall  be  found,  clothed,  not  naked.  (See  1  Thess. 
4:  16,  17.)  The  time  referred  to  is  the  time 
of  Christ's  Second  Coming.  The  resurrection 
of  the  dead,  and  the  change  of  the  living,  are 


Ch.  V.] 


II.  CORINTHIANS. 


175 


4  For  we  that  are  in  this  tabernacle  do  groan,  being 
burdened:  nor  for  that  we  would  be  unclothed,  but 
clothed  upon,  that  mortality  might  be  swallowed  up 
of  life. 

5  Now  he  that  hath  wrought  us  for  the  self-same 
thing  is  God,  who  also  hath  given  unto  us  the  earnest 
of  the  Spirit. 

6  Therefore  we  are  always  confident,  knowing  that, 
whilst  we  are  at  home  in  the  body,  we  are  absent  from 
the  Lord : 


4  found  naked.  For  indeed  we  that  are  in  this  '  taber- 
nacle do  groan, -being  burdened;  riot  f,,r  thai  we 
would  be  unclothed,  but  thai  ire  would  be  clothed 
upon,  that  what   is  mortal  may  be  swallowed  up  of 

5  lite.    Now  be  that  wrought  at  forthit  rerr thins  is 

liod,  who    gave    uulo   us    the  I  ;irue*t   of   the  Spirit. 
G  Being  therefore  always  of  g I  courage,  and  know- 
ing that,  whilst  we  are  at  home  in  the  body,  we  are 


1  Or,  bodily  frame 2  Or.  being  burdened,  in  that  we  would  not  be  unclothed,  but  would  be  clothed  upon. 


to  take  place  before  they  meet  the  Lord  ;  and 
so  all  alike  will  be  found  by  him  clothed,  not 
naked — that  is,  all  with  bodies.  This  general 
expectation  is  the  basis  of  the  particular  de- 
sire of  the  apostle  that  he  may  belong  to  the 
class  of  those  who  live  and  are  changed.  If 
it  were  not  that  all  are  to  be  clothed,  he  could 
not  reasonably  desire  to  be  overclothed. 

4.  For  we  that  are  in  this  tabernacle 
— should  be,  probably,  For  even  we  that  are 
in  the  tent.  The  'even,'  as  in  ver.  2,  distin- 
guishes them  from  the  disembodied  dead. 
Not  for  that  we  would  be  unclothed, 
but  clothed  upon — should  be,  Since  we  do 
not  wish  to  put  (it)  off,  but  to  put  on  over  it — 
viz.,  our  house  which  is  from  heaven,  (ver. 2.) 
The  apostle's  groaning  is  because  he  does  not 
wish  to  put  off  this  body — ?'.  e.,  to  die,  but  to 
put  on  over  it  the  immortal  body.  This 
latter,  however,  is  not  in  order  that  he  may 
wear  the  two  together,  but  as  he  expresses 
it,  That  mortality,  etc. — rather,  That  the 
mortal  may  be  swallowed  up  of  life.  '  The  mor- 
tal '  is  the  rendering,  rather  than  'that  mor- 
tality,' etc.  Instead  of  the  concrete,  the  im- 
mortal, however,  he  substitutes  the  abstract 
term,  'life.'  The  meaning  is  that  the  mortal 
body  is  to  be  swallowed  up  by  the  immortal. 
And  he  expresses,  in  this  figurative  wa}T,  the 
difference  between  dying  and  the  change  that 
passes  over  the  body  in  the  case  of  those  living 
at  the  time  of  Christ's  coming.  (See  1  Cor. 
15:  51seq.)  This  passage,  therefore,  expresses 
the  apostle's  groaning,  not  over  the  present 
state,  but  over  the  prospect  of  disembodiment, 
leading  him  to  desire  to  live  until  Christ  comes, 
by  which  he  would  avoid  that,  and  experience 
instead  the  immediate  change  of  the  mortal 
for  the  immortal  body. 

5.  Now  he  that  hath  wrought  us  for  the 
self-same  thing  is  God — should  be,  lie  that 
wrought  us  for  this  very  thing.  The  timo  re- 
ferred to  is  that  of  their  conversion.  'This 
very  thing'  is  not  the  particular  manner  of 


putting  on  the  heavenly  body,  which  is  the 
more  immediate  subject,  but  the  possession  of 
that  body,  which  is  the  {reneral  subject  of  the 
paragraph.  It  is  decisive  in  favor  of  this 
reference,  that  the  Spirit  is  the  earnest  of  the 
future  glory  common  to  all  alike,  both  those 
who  die  and  those  who  are  changed  ;  and  not 
of  the  change  without  death,  that  is  the  por- 
tion of  only  a  part.  (See  1 :  22;  Eph.  1 :  14  ; 
Rom.  8:  23.)  Who  also  hath  given— should 
be,  Who  gave.  (See  Crit.  Notes. )  The  earn- 
est of  the  Spirit.  (See  Note  on  1:  22.) 
There  are  two  pledges  given  here  of  the  future 
glory  of  which  Paul  speaks;  first,  their  con- 
version, in  which  God  wrought  them  with 
that  very  end  in  view;  and  second,  the  gift 
of  the  sanctifying  Spirit,  which  is  God's 
promised  pledge  of  the  future  of  his  saints. 
It  is  our  spiritual  renewal  and  growth  by 
which  we  receive  assurance. 

6.  Therefore  we  are  always  confident, 
knowing — should  be,  Therefore,  being  always 
of  good  courage,  and  knowing.  These  parti- 
cipial clauses  were  intended  to  give  the  reason 
for  some  statement  to  follow,  probably  that 
they  are  '  willing  rather  t<>  be  absent  from  the 
body,  and  to  be  present  with  the  Lord.'  But 
the  construction  is  broken  off  by  the  paren- 
thesis in  ver.  7,  and  is  resumed  in  ver.  8  in 
another  form.  Therefore— viz.,  because  of 
his  hope  of  the  resurrection,  of  which  the 
grounds  are  given  in  the  preceding  verse, 
At  home — absent.  The  home  denoted  here 
is  not  the  house,  but  the  country  in  which  one 
dwells;  and  the  principal  clause  might  there- 
fore he  translated,  toe  are  exiles  from  tfu  I 
The  body  and  the  Lord  are  neither  of  them 
the  home  meant,  but  what  gives  character  to 
the  two  homes.  (See  Phil.  1:  28.)  Death, 
although  it  had  the  disadvantage  of  leaving 
the  spirit  disembodied,  nevertheless  brought 
him  into  the  presence  of  the  Lord.  And,  be- 
sides, there  was  the  resurrection  to  look  for- 
ward to. 


176 


II.  CORINTHIANS. 


[Ch.  -V. 


7  (For  we  walk  by  faith,  not  by  sight :) 

8  We  are  confident,  I  say,  and  willing  rather  to  be 
absent  from  the  body,  and 'to  be  present  with  the  Lord. 

9  Wherefore  we  labour,  that,  whether  present  or  ab- 
sent, we  may  be  accepted  of  him. 

10  For  we  must  all  appear  before  the  judgment  seat 
of  Christ:  that  every  one  may  receive  the  things  done 
in  his  body,  according  to  that  he  hath  done,  whether  it 
be  good  or  bad. 

11  Knowing  therefore  the  terror  of  the  Lord,  we 
persuade  men;  but  we  are  made  manifest  unto  God; 
and  I  trust  also  are  made  manifest  in  your  consciences. 


7  absent  from  the  Lord  (for  we  walk  by  faith,  not  by 

8  i  sight) ;  we  are  of  good  courage,  I  say,  and  are  will- 
ing rather  to  be  absent  from  the  body,  and  to  be  at 

9  home  with  the  Lord.  Wherefore  also  we  a  make  it 
our  aim,  whether  at  home  or  absent,  to  be  well-pleas- 

10  ing  unto  him.  For  we  must  all  be  made  manifest 
before  the  judgment-seat  of  Christ;  that  each  one 
may  receive  the  things  done  3in  the  body,  according 
to  what  he  hath  done,  whether  it  be  good  or  bad. 

11  Knowing  therefore  the  fear  of  the  Lord,  we  per- 
suade men,  but  we  are  made  manifest  unto  (iod;  and 
I  hope  that  we  are  made  manifest  also  in  your  con- 


1  Gr.  appearance.... '2  Gr.  are  ambitious 3  Gr.  through. 


7.  For  we  walk  by  faith,  not  by  sight- 
better,  We  walk  through  faith,  not  through 
visible  appearance.  The  word  translated 
'sight'  does  not  mean  seeing,  but  the  thing 
seen,  the  fashion  or  form  of  a  thing.  Here 
the  context  shows  that  it  refers  to  the  form,  or 
visible  appearance,  of  the  Lord.  The  prepo- 
sition denotes  that  through  which,  in  the 
midst  of  which,  we  walk.  (So  Grimm,  "  New 
Testament  Lexicon,"  Winer,  p.  379,  etc.)  The 
apostle  conceives  faith  as  the  sphere  in  which 
we  walk,  and  not  the  visible  presence  of  the 
Lord.  We  are  absent  from  the  Lord,  Paul 
says,  for  roe  have  not  here  the  form  of  the  Lord 
with  us,  only  the  faith  in  him. 

8.  We  are  confident,  I  say,  and  willing 
rather  to  be  absent  from  the  body,  and 
to  be  present  with  the  Lord — should  be, 
But  we  are  of  good  courage,  and  well  pleased 
rather  to  become  exiles  from  the  body,  and  to 
come  home  to  the  Lord.  The  conjunction 
serves  to  resume  the  thought  after  the  paren- 
thesis of  ver.  7.  (See  "Winer,  443.)  But  it  is 
not  resumed  in  the  same  form,  so  as  to  read, 
But  being  of  good  courage,  we  are  well  pleased, 
etc.  But  the  first  clause  is  made  co-ordinate 
with  the  second,  instead  of  being  put  into  a 
subordinate  participial  clause.  The  verb 
translated  'we  are  willing'  is  stronger  than 
that,  and  means  we  are  well  pleased,  or,  with 
the  adverb,  we  prefer.  The  verbs  'to  be 
absent,'  and  'to  be  present,'  have  the  meaning 
given  them  in  ver.  6,  and  moreover,  they  are 
in  a  tense  to  denote  action  rather  than  state, 
and  should  be  translated  as  above,  to  become 
exiles,  and  to  come  home.  The  apostle  has 
shown  in  the  preceding  part  of  the  paragraph 
how  he  shrinks  from  death,  as  leaving  his 
spirit  without  a  house;  but  now,  in  view  of 
the  courage  which  the  hope  of  the  resurrec- 
tion imparts,  and  of  the  fact  that  absence  from 
the  body  means  presence  with  the  Lord,  he 
says  that  he  even  prefers  death. 


9.  Wherefore  we  labour — should  be, 
Wherefore  also  we  are  ambitious.  The  Greek 
verb  has  this  more  specific  meaning,  to  seek 
the  honor  of  something  ;  to  be  ambitious  for 
something  and  there  seems  to  be  no  reason 
for  excluding  it  here.  "What  a  noble  and 
striking  form  it  gives  to  the  thought!  lam 
ambitious,  Paul  says,  to  be  well  pleasing  to 
God.  (See  John  5:  44.)  Whether  present 
or  absent — better,  as  above,  Whether  at  home 
or  exiles.  From  what?  the  context  seems  to 
allow  two  answers  to  this  question,  viz.,  the 
body  and  the  Lord.  But,  inasmuch  as  the 
desire  expressed  is  to  be  wellpleasing  unto  him, 
it  seems  more  probable  that  the  reference  is 
to  the  Lord.  It  is  the  apostle" s  ambition  to 
please  his  Lord,  whether  in  his  presence  or 
absence. 

10.  For  we  must  all  appear  before  the 
judgment  seat  of  Christ— better,  shall  be 
manifested  before.  It  is  not  simply  appear- 
ance, but  manifestation  that  is  to  take  place. 
It  is  to  be  made  to  appear  what  manner  of 
men  they  are.  (Cf.  ver.  11;  1  Cor  4:  5,  etc.) 
That  every  one  may  receive  the  things 
done  in  his  body,  according  to  that  he 
hath  done,  whether  it  be  good  or  bad — 
better,  That  each  one  may  receive  the  things 
done  through  the  body,  according  to  what  he 
did,  whether  a  good  thing  or  an  evil  thing. 
This  gives  the  reason  of  his  ambition  to  please 
the  Lord.  The  verb  receive  here  is  the  one 
used  specially  of  receiving  what  belongs  to  us, 
and  particularly  the  rewards  of  our  deeds. 
To  receive  the  deeds  is  of  course  to  receive 
their  rewards.  "We  get  back  our  deeds  in 
their  consequences. 

11.  Knowing  therefore  the  terror  of 
the  Lord— better,  The  fear  of  the  Lord— 
knowing  what  it  is  to  fear  the  Lord  in  view 
of  the  judgment.  We  persuade  men,  but 
we  are  made  manifest  unto  God — better, 
We  persuade  men,  but  to  Ood  we  have  been 


Ch.   v.] 


II.  CORINTHIANS. 


177 


12  For  we  commend  not  ourselves  again  unto  you, 
but  give  you  occasion  to  glory  on  our  behalf,  that  ye 
may  have  somewhat  to  answer  them  which  glory  In  a*j>- 
pearance,  and  Dot  in  heart. 

13  for  whether  we  be  beside  ourselves,  U  U  to  God: 
or  whether  we  be  sober,  U  it  for  your  cause. 

14  For  the  love  of  Christ constraineth  us;  because  we 
thus  judge,  that  if  one  died  for  all,  then  were  all  dead  : 


13  Boiem  •  j.    u  .  an  not  again  oommending  ourselvi  a 

unto  you,  but  speak  as  giving  you  oocasi I  i  Ion  - 

ing  on  our  behalf,  thai  ye  may  have  wherewith  to 
answer  them  that  glorj  In  appearauoe,  and  not  In 

18  heart    For  whether  we  '  are  beside  ourw  lv< 
unto  Godj  or  whether  we  are  of  sober  mind,  it  la 

11  unto  yon.    b'or  the  love  of  Chrlai  constra  ae  h  ua 
because  we  thus  judge,  that  one  died  for  all  there^ 


made  manifest.  These  two  statements  are  I  duct,  which  precludes  the  necessity  of  self- 
closely  connected,  so  as  to  contrast  what  they  commendation.  That  ye  may  have  some- 
do  to  man  and  to  God.  And  this  close  con-  what  to  answer  them— should  be,  '/'/< 
nection  and  contrast  make  it  probable  that  ]  may  have  it  against  thou,  etc.  What 
the  thing  of  which  they  persuade  men,  and  were  to  have  was  what  the  apostle  gave  them 
in  which  they  arc  made  manifest  to  God,  is  —viz.,  occasion  to  glory  over  him;  and  this 
the  same.     But  that  in  which  they  are  made    they  were  to  use   against  those   who  boasted 


manifest  to  God  is  evidently  from  the  context, 
(see  ver.  12,  cf.  ver.  9),  their  ambition  to  be 
well-pleasing  to  the  Lord.  The  meaning  is 
therefore  that,  under  the  influence  of  the  fear 
of  the  Lord,  they  persuade  men  of  their  de- 
sire to  please  him  ;  but  to  God  this  desire  has 
been  made  plain,  so  that  they  do  not  need  to 
persuade  him  of  it.  The  persuasion  is,  how- 
ever, probably  that  of  deeds,  not  of  words. 
(See  ver.  12  seq.,  cf.  3:  1  seq.)  The  mention 
of  men  in  this  connection  seems  singular,  hut 
is  prohably  to  be  explained  in  this  way.  The 
apostle's  conduct,  though  influenced  by  the 
fear  of  the  Lord,  brings  him  into  relation 
with  both  God  and  men  ;  and  he  tells  us, 
therefore,  what  his  conduct  is  toward  both  — 


in  merely  the  outward  appearance  of  piety. 
In  appearance,  and  not  in  heart.  The 
opposition  is  between  those  who  carry  the  ap- 
pearance, or  pretence,  of  piety  in  their  coun- 
tenance and  outward  appearance,  and  those 
who  have  the  genuine  article  in  their  heart. 
The  word  for  'appearance'  means,  literally, 
countenance.  (See  Matt.  6:  16;  16:  8;  22: 
16;  ch.  10:  1,7,  etc.)  There  is  here  again, 
probably,  a  reference  to  Paul'.-  opponents,  the 
false  teachers. 

13.  This  verse  confirms  the  statement,  that 
he  gives  them  occasion  to  glory.  Whether 
we  be  beside  ourselves  .  .  .  whether  we 
be  sober — should  he,  Are  beside  ourselves  .  .  . 
are  of  sound  mind.    That  he  was  beside  him- 


viz.,  BUch  as  to  persuade  men  of  that  which  is  self,  was  probably  a  charge  brought  against 
already  clear  to  God,  that  he  seeks  the  honor  Paul  by  his  opponents,  both  on  account  of  his 
of  pleasing  the  Lord.  And  I  trust,  also,  enthusiasm  and  of  the  revolutionary  char- 
are  made  manifest  in  your  consciences  acter  of  his  teaching.  It  is  to  God,  All 
— should  be,  And  I  hope  that  we  have  been  that  side  of  his  work  that  makes  him  Beera 
manifest  in  your  consciences  also.  Paul  hopes  |  insane  to  the  lukewarm,  and  conservative,  and 
that  his  conduct  has  been  such  as  to  make  this  worldly,  is  inspired  by  devotion  to  God.  Se 
desire  clear  to  the  Corinthians,  as  well  as  to  is,  be  admits  it,  carried  out  of  himself,  when 
God.  Notice  that  the  conscience  is  made  the  he  thinks  of  God.  He  is  an  enthusiast  in 
judge  of  other  men's  actions.  Is  service.     It  is  for  your  cause  -better, 

12.    For  we  commend    not    ourselves    simply,  His  for  you,    Tl therside  of  Paul's 

again  unto  you — should  be,  We  are  not  work,  in  which  he  appeared  as  the  shrewd, 
commending  ourselves  again  unto  you.  (See  practical  man  of  affairs,  "  becoming  all  things- 
Crit.  Notes,  and  Note  on  8:  1.)  But  give  I  to  all  men,"  crying  out :  "I  am  a  Pharisee," 
you  occasion  to  glory  on  our  behalf—  I  preaching  the  discourse  on  the  Areopagus  to 
should  be,  But  giving  you  occasion  to  glory,  the  Athenian-:  and  that  on  the  steps  of  the 
But  yiring  is  not  the  same  construction  as  Temple  to  the  Jews,  was  the  side  turned 
commending  in  the  first   clause,  as  this  is  a  I  toward  men.     [n  his  work  of  convincing  and 

participle,   and  that  a  finite  verb.     It  is  this    gaining     them,    it    •  ,ry    for   him    to 

difference  that  leads  to  the  translation, 'but    temper  seal  with  discretion. 

speakws  giving'  in  theBevised  Version.  "What       11.  For  tin-  love  of  Christ  coastraiaeth 

gives  this  occasion  of  boasting  is  their  con-    us— bett- il  M     US.      The.   idea    L-   that 


178 


II.  CORINTHIANS. 


[Ch.  V. 


they  are  restrained  by  the  love  of  Christ  from 
any  other  objects  or  purposes  than  those  set 
forth  in  the  preceding  verse.  (On  the  use  of 
the  verb,  see  Luke  12:  50;  19:  43;  Acts  18: 
6;  Phil.  1 :  23.)  Paul's  action  on  one  side,  is 
toward  God,  and  on  another,  towards  men  ; 
and  he  says  that  the  love  of  Christ  restrains 
him  from  any  other  purpose.  The  '  love  of 
Christ'  is  probably  his  love  for  them,  as  Paul 
goes  on  to  speak  of  his  death  for  them.  Be- 
cause we  thus  judge,  that  if  one  died  for 
all,  then  were  all  dead— should  be,  Having 
judged  this,  that  one  died  for  all,  therefore  all 
died.  (On  the  omission  oft/,  see  Crit.  Notes.) 
The  preposition  translated  'for'  means  gener- 
ally and  strictly,  in  behalf  of,  not  instead  of. 
But  here  it  is  necessary  to  the  argument  to 
introduce  the  vicarious  idea,  not  in  place  of 
the  other  meaning,  but  in  addition  to  the 
other,  or  as  implied  in  it.  Here,  however,  it 
is  not  a  death  to  save  others  from  death  ;  but 
to  secure  in  itself  the  death  of  others.  '  There- 
fore all  died'— 'were  dead'  neither  makes 
sense,  nor  translates  the  Greek.  The  state- 
ment that  all  died  is  not  true  actually;  but 
only  in  the  sense  that  what  one  has  done  for 
him,  he  may  be  regarded  as  doing  himself; 
and  so  far  as  results  are  concerned,  the  two 
are  the  same.  But  the  principle,  as  applied 
to  spiritual  things,  depends  for  its  validity  on 
the  person's  acceptance  or  endorsement  of 
what  is  done  for  him — i.  e.,  on  the  truly  repre- 
sentative nature  of  the  act.  Of  the  many 
results  accomplished  for  his  disciples  by  the 
death  of  Christ,  the  one  meant  here  is  evi- 
dently their  death  to  sin.  And  this  is  done 
by  their  becoming  "united  with  him  by  the 
likeness  of  his  death."  (See  Rom.  6:  2  seq.) 
'  Therefore  all  died.'  There  is  nothing  here 
to  restrict  the  universality  of  these  statements, 
unless  it  be  the  nature  of  the  statements  them- 
selves. But  the  first  of  them,  that  Christ  died 
for  all,  certainly  requires  no  limitation;  and 
the  second,  so  far  as  it  is  an  inference  from 
the  first,  shares  its  universality.  In  the  sense 
in  which  the  death  to  sin  is  accomplished  by 
the  death  of  Christ,  aside  from  the  faith  of 
the  Christian,  it  is  universal.  Provisionally, 
all  men  died  to  sin  in  the  death  of  Christ. 

[The  course  of  thought,  as  explained  above, 
is  very  plain  ;  but  we  do  not  see  how  it  intro- 
duces "the  vicarious  idea''  at  all.  For  the 
death  of  Christ  is  declared  to  be  "  not  a  death 


to  save  others  from  death,  but  to  secure  the 
death  of  others."  "Provisionally,  all  men. 
died  to  sin  in  the  death  of  Christ."  That  is, 
provision  was  made  by  the  death  of  Christ  for 
the  moral  renovation  of  all  men — for  their 
dying  to  sin,  and  rising  to  holiness.  Thus  the 
blood  of  Jesus,  the  sacrifice  of  the  Lamb  of 
God,  may  have  in  it  only  moral  power  to 
secure  the  translation  of  men  out  of  darkness 
into  God's  marvelous  light.  If  it  fails  to  do 
this,  the  failure  is  due  to  lack  of  faith  in  them. 
But  it  is  worthy  of  notice  that  Paul  does  not 
speak  of  all  men  as  dying  with  Christ;  but  of 
his  death  as  being  in  some  sense  their  death. 
Their  dying  was  positively  accomplished  in 
his  dying.  For  he  uses  the  past  tense  of  the 
verb  in  the  second  clause  as  well  as  in  the 
first,  as  if  he  were  speaking  of  an  event  which 
took  place  at  the  death  of  Christ.  If  he  had 
said,  "One  died  for  all,  therefore  all  "  will 
die,  or  should  die,  the  meaning  would  have 
been  different.  Moreover,  the  article  -before 
all  in  the  Greek  is  to  be  noted.  "One  died 
for  all,  therefore  the  all  died" — i.  e.,  the  all 
for  whom  he  died,  themselves  died;  such  was 
his  relation  to  them,  that  his  death  was  their 
death.  In  other  words,  his  death  was  vicari- 
ous, and  delivered  them  from  a  certain  kind 
of  death,  to  which  they  were  exposed  on  ac- 
count of  their  sins. 

The  following  is  Bernhard  Weiss'  comment 
on  the  view  presented  by  the  author:  "That 
what  is  spoken  of  here  cannot  be  the  ethical 
dying  with  Christ,  appears  from  the  fact  that 
this  is  by  no  means  the  consequence  of  the 
death  of  Christ  in  itself,  but  of  the  fellowship 
of  his  death,  which  is  involved  in  the  living 
fellowship  with  him  .  .  .  nor  by  anj'  means 
the  consequence  of  his  death  for  all,  since 
only  believers  enter  into  living  fellowship 
with  Christ;  whereas  his  death  has  certainly 
taken  place  for  all,  and  in  itself  stands  for  the 
death  of  all,  whether  or  not  they  appropriate 
the  salvation  which  is  thereby  provided.  The 
second  half  of  the  verse  gives  no  support  to 
the  ethical  interpretation,  but  plainly  the 
contrary;  for  the  no  longer  living  to  our- 
selves (which  is  identical  with  that  ethical 
dying),  is  here  connected  with  the  death  of 
Christ  as  a  demand,  and  is  therefore  not  al- 
ready in  itself  a  consequence  of  it.  A  dis- 
tinction is  evidently  made  between  that  which 
his  mediatorial  death  has  provided  for  us,  and 


Ch.  V.] 


II.  CORINTHIANS. 


179 


15  And  that  he  died  for  all,  that  they  which  live 
should  not  henceforth  live  unto  themselves,  but  unto 
him  which  died  fur  them,  and  rose  again. 

16  Wherefore  henceforth  know  we  no  man  after  the 
flesh:  yea,  though  we  have  known  Christ  after  the 
flesh,  yet  now  henceforth  know  we  him  no  more. 

17  Therefore  if  any  man  be  in  Christ,  he  is  a  new 
creature:  old  things  are  passed  away;  behold,  all 
things  are  become  new. 


15  fore  all  died:  and  he  died  for  all,  that  they  who 
live  should  no  longer  live  unto  themselves,  hut 
unto  him  who  for  their  sakes  died  and  rose  again. 

16  Wherefore  we  henceforth  know  no  man  after  the 
flesh:  even  though  we  have  known  Christ  after  the 

17  flesh,  yet  now  we  know  him  to  no  more.  \\  here- 
fore  if  any  man  is  in  Christ,  '  hi-  is  a  new  creature; 
the  old  things  are  passsd  away ;    behold,  they  ara 


1  Or,  there  is  a  new  creation. 


that  to  which  it  constrains  us;  for  the  very 
judgment  of  the  apostle  regarding  the  great- 
ness of  that  deed  of  kindness,  and  the  duty 
which  grows  out  of  it  for  us,  keeps  him  within 
the  bounds  of  a  behavior  which  is  in  keeping 
with  the  love  of  Christ  which  was  shown  in 
that  death.  Still  less  can  it  be  implied  in 
ver.  15,  that  the  dying  of  Christ  has  brought 
to  light  the  fact  that  all  are  forfeited  to 
death  (Geso.  p.  135  f.),  which  is  simply  con- 
trary to  the  meaning  of  the  words."  ("Bib. 
Theol.  of  the  New  Testament,"  Vol.  I,  pp. 
422.  23,  Note  5.)— A.  H.] 

15.  This  verse  is  better  translated,  And  he 
died  for  all,  that  the  living  may  no  longer  live 
unto  themselves;  but  unto  him  who  died  and 
rose  for  them.  'The  living'  are  those  who 
partake  of  the  new  life  in  Christ.  Those  who 
die  with  Christ  also  rise,  and  live  with  him; 
they  die  to  sin,  but  rise  to  "newness  of  life"  ; 
they  are  dead  unto  sin,  but  "alive  unto  God." 
(See  Kom.  6:  4seq.)  And  it  is  the  living  of 
the  new  life  that  is  meant  here.  For  living 
'unto  themselves,'  on  the  other  hand,  is  the 
old  life;  and  the  statement  is,  therefore,  that 
this  is  the  object  of  the  death  of  Christ,  that 
they  who  share  with  him  the  new  life,  may 
cease  from  the  old  life,  the  selfish  living  unto 
themselves.  To  live  'unto  him  who  died  and 
rose  for  them'  is  the  developed  statement 
of  the  new  life.  This  is  to  be  consecrated 
to  him,  through  whom  it  was  obtained.  The 
love  of  Christ  therefore  restrains  them:  it 
makes  them  love  him,  and  so  keeps  them 
from  any  other  than  the  life  to  God  and  to 
men,  which  living  to  Christ  means.  ■  It  is  to 
be  noticed  that  Christ  is  represented  here  as 
not  only  dying  for  us,  but  also  rising  for  us. 
And  in  just  the  same  way  as  it  follows  from 
his  dying  for  all,  that  all  died,  so  it  follows, 
from  his  rising  for  all,  that  all  rose. 

16.  Wherefore,  henceforth  knoAVwe  no 
man— bettor,  So  that  we  henceforth  know  no 
o»e  after  the  flesh.  'We'  is  emphatic,  con- 
trasting their  action  in  this  respect  with  what 


others  may  do,  possibly  with  reference  to  his 
opponents  and  their  worldly  standards  of 
judgment.  The  phrase  '  after  the  flesh,'  modi- 
fies the  verb;  so  that  the  statement  is,  that 
their  knowledge  of  men  is  not  according  to 
the  flesh.  This  results  from  the  death  of 
all  men,  accomplished  in  the  death  of  Christ, 
which  makes  for  the  Christian,  who  looks  on 
things  as  Christ  does,  a  new  point  of  view 
from  which  to  regard  men.  The  'flesh'  de- 
notes what  man  is  naturally,  aside  from  what 
Christ  has  done  for  him,  ana  includes  such 
elements  as  his  birth,  race,  position,  wealth, 
and  so  on.  Yea,  though  we  have  known 
Christ  after  the  flesh— should  be,  Even  if 
we  have  known  Christ  after  the  flesh.  Thi3 
does  not  refer  to  Christ  while  he  was  in  the 
flesh  ;  hut  in  his  natural,  human  appearance 
as  a  Nazarene,  lowly  in  his  birth,  without  the 
education  of  the  schools,  rejected  by  men, 
and  finally  crucified.  Notice  that  the  oppo- 
site to  the  flesh  is,  in  Paul's  phraseology,  the 
spirit;  that  the  spiritual  element  in  man  is 
introduced  or  developed  only  in  the  new  hirth, 
and  that  the  two  are  in  opposition;  that  in 
Christ  both  exist  from  the  beginning,  and  in 
harmony  ;  that  to  know  Christ  after  the  flesh, 
therefore,  while  it  means  the  same  as  to  know 
man  after  the  flesh  in  this  respect,  that  both 
denote  a  knowledge  according  to  the  lower 
part  of  the  nature,  differs  from  it  in  this,  that 
the  flesh  and  the  spirit  are  in  Christ  different, 
but  not  opposed  elements.  Paul's  knowledge 
of  Christ  according  to  the  spirit  changes  en- 
tirely the  view  that  he  had  of  him  when  ho 
looked  only  at  the  flesh  ;  but  in  Christ  the 
spiritual  dominates;  it  does  not  destroy  the 
natural,  while  in  man  the  spiritual  destroys 
the  natural.  Yet  now  henceforth.  Hence- 
forth' does  not  belong  here.  'Now' — viz., 
since  his  conversion,  which  has  changed  his 
point  of  view. 

17.  Therefore  if  any  man  be  in  Christ, 
he  is  a  new  creature — better,  So  that  if  any 
one  is  in  Christ  he  is  a  new  creation.     This 


180 


II.  CORINTHIANS. 


[Ch.  V. 


18  And  all  things  are  of  God,  who  hath  reconciled  us 
to  himself  by  Jesus  Christ,  and  hath  given  to  us  the 
ministry  of  reconciliation: 

19  To  wit,  that  God  was  in  Christ,  reconciling  the 
world  unto  himself,  not  imputing  their  trespasses  unto 
them;  aud  hath  committed  unto  us  the  word  of  recon- 
ciliation. 

20  Now  then  we  are  ambassadors  for  Christ,  as  though 
God  did  beseech  you  by  us:  we  pray  you  in  Christ's 
stead,  be  ye  reconciled  to  God. 


IS  become  new.  But  all  things  are  of  God,  who  re- 
conciled us  to  himself  through  Christ,  and  gave  unto 

19  us  the  ministry  of  reconciliation:  to  wit,  that  God 
was  in  Christ  reconciling  the  world  unto  himself,  not 
reckoning  unto  them  their  trespasses,  and  having 
1  committed  unto  us  the  word  of  reconciliation. 

20  We  are  ambassadors  therefore  on  behalf  of  Christ, 
as  though  (jod  were  intreating  by  us:  we  beseech 
you  on  behalf  of  Christ,  be  ye  reconciled  to  God. 


1  Or,  placed  in  us. 


follows  generally  from  the  statement  in  verse 
16,  that  Christians  are  to  live  no  longer  to 
themselves,  hut  to  Christ  who  died  for  them  ; 
but  more  particularly  from  the  statement  of 
verse  16,  of  the  new  knowledge  of  men,  and 
especially  of  Christ,  that  the  Christian  has 
6ince  his  conversion.  It  follows  from  this,  is 
proved  by  it,  that  he  is  a  new  creation.  The 
change  is  produced  by  being  in  Christ.  Per- 
sonal connection  with  him  brings  in  for  the 
individual  the  new  order  of  things  which  was 
inaugurated  for  the  race  by  his  death  and  res- 
urrection. The  'new  creation'  is  one  differ- 
ent in  kind  from  the  old,  the  adjective  denot- 
ing newness  in  kind.  Old  things  are  passed 
away;  behold,  all  things  are  become 
new— should  be,  The  old  things  passed  away; 
behold  new  things  have  come  to  be.  (See  Crit. 
Notes.) 

18.  And  all  things  are  of  God— should 
be,  And  all  the  things  are  from  God.  The 
things  meant  are  those  mentioned  in  the  pre- 
ceding verses,  the  new  things  of  the  Christian 
life.  The  manner  in  which  God  produced 
them,  is  stated  in  the  following  clause,  viz., 
by  the  reconciliation  of  men  to  himself. 
Who  hath  reconciled  us  to  himself  by 
Jesus  Christ,  and  hath  given  to  us  the 
ministry  of  reconciliation — should  be,  Who 
reconciled  us  to  himself  through  Christ,  and 
gave  to  us  the  service  of  reconciliation.  On 
the  omission  of  'Jesus,'  see  Crit.  Notes.  On 
the  translation  'service,'  instead  of 'ministry,' 
see  on  3:  6;  and  1  Cor.  3 :  5.  There  is  a  pos- 
sibility that  the  reconciliation  here  may  be 
either  of  God  to  men,  or  of  men  to  God. 
The  person  reconciled  may  be  either  the  di- 
rect or  indirect  object  of  the  verb,  although 
the  former  is  strictly  the  proper  usage.  Here 
the  'service  of  reconciliation,'  (ver.  is,)  and 
the  'word  of  reconciliation,'  (ver.  19,)  that  are 
said  to  be  given  to  the  apostles,  are  so  con- 
nected  with  ver.  20,  in  which  they  are  repre- 
sented as  beseeching  men  to  be  reconciled  to 


God,  that  there  can  be  little  doubt  that  it  is 
the  reconciliation  of  men  to  God  that  is 
meant.  Moreover,  the  change  of  which  this 
is  the  explanation,  is  a  change  in  man.  See 
on  first  clause  of  verse,  who  'reconciled  us'  — 
'and  gave  to  us' — the  word  'us'  in  these  two 
clauses  refers  to  different  persons.  It  is 
Christians  generally  who  are  reconciled,  and 
Christian  teachers  to  whom  the  service  of 
reconciliation  is  given. 

19.  To  wit,  that.  Literally,  As  that.  It 
differs  from  'that,'  in  representing  what  fol- 
lows as  the  substace  of  the  message,  instead  of 
the  exact  message.  (See  Winer,  618.)  God 
was  in  Christ,  reconciling  the  Avorld— the 
comma  after  Christ  should  be  omitted  prob- 
ably; 'in  Christ,'  not  being  the  predicate  with 
was,  but  a  modifier  of  the  verb  was  reconcil- 
ing. The  statement  is,  therefore,  that  God 
was  reconciling  the  world  to  himself,  and  that 
he  was  doing  this  in  Christ.  Not  imputing 
their  trespasses  unto  them  —  better,  Not 
reckoning  unto  them  their  trespasses.  This 
is  the  ground  on  which  God  seeks  to  reconcile 
the  world  to  himself,  that  he  is  a  gracious 
God,  'forgiving  iniquity,  transgression,  and 
sin.'  God  in  Christ  is  not  a  reckoner  of  sin, 
but  a  deliverer  from  sin.  And  hath  com- 
mitted unto  us  the  word  of  reconcili- 
ation— should  be,  And  having  put  in  us  the 
word  of  reconciliation.  This  commission  to 
Christian  teachers,  to  carry  out  the  work  of 
actual  reconciliation  of  individual  persons, 
is  an  accompaniment  of  God's  provision  for 
reconciliation  in  Christ.  The  word  is  repre- 
sented to  be  put  in  them  as  a  depository, 
placed  in  their  minds  and  hearts  for  distri- 
bution to  the  world.     (See  4:  7.) 

20.  Now  then  we  are  ambassadors 
for  Christ;  as  though  God  did  beseech 
you  by  us — should  be,  Therefore  we  are  am- 
bassadors in  behalf  of  Christ,  as  if  God  were 
exhorting  through  us.  What  they  do  is  in 
behalf  of,  not  in  place  of  Christ,  he  being  the 


Ch.  V.] 


II.  CORINTHIANS. 


181 


21  For  he  hath  made  him  to  be  sin  for  us,  who  knew  I  21  Him  who  knew  no  sin  he  made  to  be  sin  on  our  be- 
no  mii     that  we  might  be  made  the  righteousness  of  half;  that  we   might  become  the   rightcousuess  of 

God  iu  him.  God  in  him. 


one  through  whom  reconciliation  is  effected, 
and  who  therefore  sees  his  work  accomplished, 
as  men  are  actually  reconciled.  God  is  rep- 
resented as  the  one  whose  ambassadors  they 
are,  in  the  clause,  'as  if  God  were  exhorting 
through  us.'  We  pray  you  in  Christ's 
stead— should  be,  as  above,  In  behalf  of 
Christ.  Be  ye  reconciled  to  God.  This 
is  not  to  be  taken  as  a  direct  address  to  his 
readers,  who  are  already  reconciled;  but  as 
a  representation  of  what  the  apostle  preaches 
to  all.  Evidently  it  is  men  here  who  are  to 
be  reconciled,  and  God  is  the  one  seeking 
reconciliation.  And  yet  men  say,  when  an- 
other has  wronged  them,  that  he  must  take 
the  first  step  towards  reconciliation.  God 
seeking  reconciliation  with  men— this  is  at 
once  the  glory  of  God  and  the  hope  of  men. 
21.  For  he  hath  made  him  to  be  sin  f.  r 
us,  who  knew  no  sin ;  that  we  might  be 
made  the  righteousness  of  God  in  him  — 
should  be,  Hun  who  knew  not  sin  he  made  to 
be  sin  in  our  behalf,  that  we  may  become  the 
righteousness  of  God  in  him.  (See  Grit. 
Notes.)  This  statement  is  not  peculiar  in  its 
substance,  though  its  form  is  singular.  It  13 
simply  the  familiar  teaching  of  Paul,  that 
Jesus  took  the  place  of  the  sinner,  and  suf- 
fered for  him.  (See  Rom.  5:  0-11;  8:  3,  4; 
1  Cor.  15:  3;  Gal.  3:  13.)  The  cross  of  Jesus, 
and  the  things  that  it  represents,  were  not 
things  that  befell  him  because  of  what  he 
himself  was,  but  because  of  the  sins  of  others. 
They  were  the  penalty  that  he  paid  for  the 
sins  of  the  race  with  which  he  was  identified. 
[This  verse  has  always  been  esteemed  a 
classical  passage  on  the  doctrines  of  atone- 
ment and  justification.  Three  essential  truths 
are  expressed  by  it. 

First,  that  Jesus  Christ  was  in  himself  per- 
fectly sinless.  His  spirit  was  absolutely  free 
from  any  inclination  to  evil.  Though  proved 
by  every  kind  of  trial  and  allurement,  he 
passed  through  life  "holy,  guileless,  unde- 
nted,"  conscious  of  doing  his  Father's  will 
from  the  hour  when  he  "  was  led  up  by  the 
Spirit  into  the  wilderness  to  be  tempted  by 
the  devil,"  to  the  hour  when  he  cried  in 
the  garden,  "O  my  Father,  if  this  cannot 
pass   away,    except  I   drink   it,   thy   will   be 


done."  The  words  "who  knew  no  sin,"  are 
exceedingly  forcible,  as  if  the  apostle  wished 
to  set  in  the  clearest  possible  light  the  immac- 
ulate righteousness  of  the  great  Sin  Bearer. 

Second,  this  holy  being  God  "made  to  be 
sin,"  the  abstract  being  used,  for  the  sake  of 
greater  emphasis,  instead  of  the  concrete. 
Christ,  though  holy,  was  treated  by  God  as 
if  he  were  a  sinner,  being  called  to  take  the 
lot  and  place  of  the  sinners  for  whom  he  died 
(see  ver.  14  and  Acts  2 :  23 ;  1  Pet.  2 :  24).  The 
vicarious  nature  and  intent  of  the  Saviour's 
death  are  distinctly  taught.  Peter  refers  to 
the  same  mysterious  event  when  he  speaks  to 
the  Jews'  on  the  Day  of  Pentecost,  saying, 
"Him,  being  delivered  up  by  the  determinate 
counsel  and  foreknowledge  of  God,  ye,  by  the 
hand  of  men,  without  the  law  (ai/d^wf)  did 
crucify  and  slay"  (Acts  2:  23);  and  when 
in  his  First  Epistle  he  writes  of  Christ  as  one 
"who  himself  bore  our  sins  in  his  own  body 
upon  the  tree  "  (2:  24).  The  Rev.  Ver.  "on 
our  behalf"  is  a  better  rendering  of  the  origi- 
nal than  the  Com.  Ver.  "  for  us." 

Third,  that  the  object  sought  by  making 
the  Son  of  God  their  Sin  Bearer  was  that 
men,  though  in  themselves  sinful,  might  be 
treated  by  God  as  righteous  through  their 
union  with  Christ;  or,  in  other  words,  might 
be  justified  and  saved.  The  view  entertained 
by  some  that  the  word  "sin"  here  signifies 
sin-offering,  is  neither  so  obvious  as  the  one 
given  above,  nor  does  it  furnish  so  fitting  a 
contrast  to  "  the  righteousness  of  God"  in  the 
last  clause.  Yet  if  it  were  correct,  the  doc- 
trinal import  of  the  passage  would  not  be  es- 
sentially changed.  The  certainty  that  Christ, 
according  to  the  eternal  purpose  of  God,  was 
treated  as  a  sinner,  not  because  he  was  such 
in  his  own  life,  but  on  account  of  his  con- 
nection with  the  human  race,  renders  it  cer- 
tain that  those  who  are  in  him  are  accepted 
by  God  as  righteous,  not  because  they  are 
so  in  themselves,  but  on  account  of  their 
connection  with  him.  And  this  interpreta- 
tion agrees  with  the  experience  of  renewed 
men.  They  are  deeply  conscious  of  ill  desert, 
and  dare  not  approach  God  with  any  claim 
of  personal  holiness. 

We  select  two  views  of  this  striking  pas- 


182 


II.  CORINTHIANS. 


[Ch.  VL 


CHAPTEK  VL 


w 


E  then,  as  workers  together  with  Aim,  beseech  you 
also  that  ye  receive  not  the  grace  of  God  in  vain. 


1      And  working  together  with  him,  we  intreat  also 


sage.  Dr.  Weiss  remarks:  "Here  it  is  ex- 
pressly asserted  that  the  treatment  of  the 
Sinless  One  as  a  sinner  was  the  means 
whereby  the  treatment  of  sinners  as  sinless 
was  rendered  possible;  and  so  the  new  right- 
eousness, upon  which  the  salvation  of  man 
depended,  was  wrought  out.  .  .  .  Accordingly, 
the  death  of  Christ,  which  was  suffered  for  the 
salvation  of  men,  stands  vicariously  for  the 
deatli  of  all  (ver.  is) ;  his  being  treated  as  a  sin- 
ner makes  it  possible  that  they  should  be 
treated  as  righteous,  so  that  they  need  no 
longer  die  the  death  which  he  has  died  in 
their  stead;  and  it  is  in  this  supreme  act  of 
kindness  which  he  has  shown  them  that  the 
constraining  power  of  his  love  lies."  Dr. 
"Waite.  in  the  "Bible  Com.,"  says:  "Him, 
the  sinless,  God  identified  with  sin — all  sin 
that  ever  has  been  or  will  be  committed  by 
man,  gathered  up,  as  it  were,  into  one  total 
—God  imposed  upon  him  the  guilt  of  all 
tli is,  regarded  and  treated  him  as  guilty 
of  it  all.  Christ  took  it  on  himself  in  a 
most  real  sense,  and  felt  all  the  horror  of  it. 
This  he  did  on  our  behalf;  for  the  object  was 
that  we  should  become  the  righteousness  of 
God  in  him— Christ.  That  is,  that  God  might 
regard  and  treat  us  as  though  we  were  right- 
eous, having  a  righteousness,  not  of  our  own, 
nor  of  the  works  of  the  law  ;  but  yet  a  most 
real  righteousness,  of  which  God  is  the  author 
and  giver.  The  idea  involved  in  the  words 
'in  him'  is  that  of  representation,  as  in  ver. 
15,  'one  died  for  all,  therefore  all  died.'  The 
abstract  terms,  'sin'  and  'righteousness,'  sig- 
nify that  there  is  no  sin  whatsoever  of  which 
Christ  did  not  bear  the  guilt,  nor  any  element 
of  righteousness  which  believers  do  not  obtaizi 
from  God  in  Christ." — A.  H.] 

CRITICAL    NOTES.— CHAPTER  V. 

3.  If  so  be  that  is  the  reading  of  BDEFG, 
etc. ;  since  of  NCKLP,  etc.  It  is  probable, 
however,  that  the  defect  in  the  Authorized 
Version  belongs  to  the  translation  rather  than 
to  the  text. 

6.  Who  also  gave  is  the  reading  of  N°D  b  and 
c  EKL,  etc.,  syrP,  etc.  ;  also  is  omitted  in 
N*BCD*  etc.,  d  e  f  g  vulg  syrsch  cop,  etc. 


12.  For  is  to  be  omitted  at  the  beginning  of 
this  verse  on  the  authority  of  KBCD*,  etc.,  d 
e  f  g  vulg  syrutr  cop,  etc. 

15.  If  one  died  is  the  reading  of  NCC*,  etc., 
f  vulg  cop,  etc.;  if  is  omitted  in  N*BC2DEF, 
etc.,  d  e  g  syrutr,  etc. 

16.  Yea  is  to  be  omitted  on  the  authority  of 
N*BD;;FG,  etc.,  defg  vulg  syrsch,  etc. 

17.  All  things  is  to  be  omitted  on  the  au- 
thority of  NBCD*,  etc.,  defg  vulg  syrscU 
cop,  etc. 

18.  Jesus  is  to  be  omitted  on  the  authority 
of  KBCD*  etc.,  it  vulg  syrutr  cop,  etc. 

21.  For,  at  the  beginning  of  the  verse,  is  to 
be  omitted  on  the  authority  of  N*BCD*  etc., 
defg  vulg  cop. 


ANALYSIS. 


Ch.  6  :  1.  Paul  adds  to  his  previous  exhorta- 
tation  that  they  be  reconciled  to  God,  this, 
that  they  do  not  receive  the  grace  of  God  in 
vain.  2.  He  enforces  this  by  showing  that 
this  is  a  time  when  salvation  depends  on  the 
manner  of  this  acceptance.  3-10.  He  shows 
that  they  who  make  this-  appeal  are  them- 
selves blameless,  not  vain  receivers  of  the 
grace  of  God.  11-13.  He  declares  his  affec- 
tion for  them,  inspiring  this  appeal,  and 
urges  them  to  return  it.  14-16.  In  contrast 
with  this  appeal,  he  urges  them  not  to  associ- 
ate with  unbelief  and  sin,  showing  the  incon- 
gruity of  such  association.  17,  18.  He  shows 
that  God  receives  such  as  leave  the  world. 


Ch.  6:  1.  We  then,  as  workers  together 
with  him,  beseech  you  also,  etc. — should 
be,  And  working  together  with  him,  we  exhort 
also  that  ye  receive  not  the  grace  of  God  in 
vain.  This  is  not  an  inference  from  the  pre- 
ceding, but  a  continuation  of  it.  The  work 
in  which  they  help  Christ,  or  work  together 
with  him,  is  that  described  in  5:  18  seq.,  be- 
longing to  those  to  whom  the  service  and 
work  of  reconciliation  is  given.  They  work 
together  with  Christ  for  the  salvation  of  men. 
'  We  exhort  also.'  The  adverb  here  belongs 
with  the  verb,  not  with  its  personal  object,  as 


Ch.  VI.] 


II.  CORINTHIANS. 


183 


2  (For  he  saith.  I  have  heard  thee  in  a  time  accepted, 
and  in  the  day  of  salvation  have  l  succoured  thee:  be- 
hold, uow  it  the  accepted  time;  behold,  now  it  the  day 

of  salvation.) 

3  Giving  no  offence  iu  any  thing,  that  the  ministry 
be  not  blamed: 

4  Hut  in  all  things  approving  ourselves  as  the  min- 
isters of  God,  in  much  patience,  in  afflictions,  in  neces- 
sities, in  distresses, 

5  in  stripes,  in  imprisonments,  in  tumults,  in  labours, 
iu  watchings,  in  fastings; 


2  that  ye  receive  not  the  grace  of  God  in  vain  (for  he 

saith, 
At  an  acceptable  time  I  hearkened  unto  thee, 
And  in  a  day  of  salvation  did  1  succour  thee: 
behold,  now  is  i hi'  acceptable  time;  behold,  now  is 

3  the  day  of  salvation):  giving  no  occasion  of  stumb- 
ling in  any   thing,  that  our  ministration  be  not 

4  blamed:  but  in  everything  commending  ourselves, 
as  ministers  of  God,  in  much   'patience,  in   attiic- 

5  tions,  in  necessities,  in  distresses,  in  stripes,  in  im- 
prisonments, in  tumults,  iu  labours,  in  watchings,  in 


1  Or,  tteadfaltncss. 


is  possible  in  our  version.  In  5:  20,  they  are 
represented  as  beseeching,  or  exhorting,  men 
to  be  reconciled  to  God  ;  now,  in  the  exercise 
of  the  same  office,  as  helpers  of  Christ,  they 
exhort  them  also  net  to  receive  the  grace  of 
God  in  vain.  'The  grace  of  God'  meant,  is 
that  received  at  conversion,  the  divine  favor, 
and  the  gifts  that  accompany  it.  And  to  '  re- 
ceive' it  'in  vain,'  is  to  receive  it  without 
bringing  forth  its  proper  fruits;  and  so,  with- 
out obtaining  the  salvation  that  is  its  object. 
It  does  not  denote  the  reception  given  to  it  by 
the  world,  that  rejects  it,  the  hearing  of  the 
gospel  without  being  affected  by  it;  for  the 
verb  denotes  a  favorable  reception.  As  to 
the  possibility  of  joyful,  but  unsuccessful,  re- 
ception, see  Luke  8:  13. 

2.  For  he  saith,  I  have  heard  thee  in  a 
time  accepted,  and  in  the  day  of  salva- 
tion have  I  succoured  thee— should  be,  For 
he  saith,  In  an  accepted  time  I  hearkened  to 
thee,  and  in  a  day  of  salvation  did  I  succor 
thee.  The  person  speaking  is  Jehovah,  and 
the  words,  quoted  from  Isa.  49 :  8,  are  ad- 
dressed to  the  servant  of  Jehovah,  whose 
work  it  was  to  raise  up  the  tribes  of  Jacob, 
but  also  to  be  a  light  to  the  nations,  and  sal- 
vation to  the  ends  of  the  earth.  Whatever 
the  primary  reference  of  this  servant  of  Je- 
hovah, in  Isaiah,  may  be,  the  prophetic  refer- 
ence is  to  Christ.  The  emphasis  comes  on  the 
time,  'an  accepted  time,'  and  'a  day  of  salva- 
tion.' Because  it  is  such  a  time,  men  should 
beware  how  they  receive  the  grace  of  God. 
God  heard  Christ,  and  helped  him  in  a  time 
favorable  to  the  accomplishment  of  his  work, 
in  a  day  of  salvation,  and  in  such  a  time, 
therefore,  no  less  result  than  salvation  de- 
pended on  men's  reception  of  the  grace  of 
God.  'An  accepted  time,'  is  a  favorable  time. 
Behold,  now  is  the  accepted  time.  The 
quotation  ends  with  the  preceding  clause,  and 
these  words  are  the  application  by  the  apostle 
of  the  prophecy  to  the  present  time.     They 


do  not  denote  just  the  present  moment,  as 
they  are  often  used  by  preachers,  so  as  to  be 
a  warning  against  procrastination;  but  the 
present  dispensation,  the  Christian  Era,  as  the 
day  of  salvation  pointed  out  by  the  prophet. 
The  lesson  is  the  danger  of  receiving  the 
grace  of  God  without  its  fruits,  as  no  less  a 
result  than  salvation  is  thereby  frustrated. 
(See  Horn.  6:  21-23.) 

3.  Giving  no  offence  in  any  thing,  that 
the  ministry  be  not  blamed— should  be, 
Giving  no  occasion  of  stumbling  in  any  thing, 
that  the  service  be  not  blamed.  The  word 
translated  'offence,'  denotes,  literally,  a  stum- 
bling-block, and,  figuratively,  something  by 
which  others  are  led  into  sin.  It  was  specially 
necessary,  of  course,  in  those  who  besought 
others  not  to  receive  the  grace  of  God  in  vain, 
to  give  no  occasion  of  sin  or  stumbling  them- 
selves. The  word  'ministry  '  does  not  denote 
the  body  of  men  to  which  the  apostle  be- 
longed, but  the  service  of  the  gospel  in  which 
he  was  engaged.  (See  3:  6-4:  1.)  He  was 
jealous  of  the  honor  of  that  service.  The 
participle  'giving,'  modifies  the  subject  of  the 
verb  'beseech  '  in  ver.  1. 

4.  But  in  all  things  approving  our- 
selves as  the  ministers  of  God — should 
be,  But  hi  every  thing  commending  ourselves 
as  servants  of  God.  In  much  patience — 
better,  In  much  steadfastness.  (See  on  1:6.) 
It  denotes  the  quality  in  which  they  commend 
themselves,  and  what  follows,  as  far  as  ver. 
6,  the  circumstances  in  which  it  is  exercised. 
Paul  commends  himself  by  his  steadfastness 
in  the  midst  of  trials.  In  afflictions — in 
distresses.  On  these  words,  see  on  'trou- 
bled'  and  'distressed.'  (ch»p. 4:8.)  In  neces- 
sities. This  word  is  used  only  in  the  later 
Greek  in  this  sense  to  denote  troubles,  as 
bringing  men  into  a  state  of  extreme  and 
pressing  need. 

5.  On  the  whole  passage,  see  11  :  23-27.  In 
stripes.      See  Acts  16 :  23  seq.  In  imprison- 


184 


II.  CORINTHIANS. 


[Ch.  VI. 


6  By  pureness,  by  knowledge,  by  longsuffering,  by 
kindness,  by  the  Holy  Ghost,  by  love  unfeigned, 

7  By  the  word  of  truth,  by  the  power  of  God,  by  the 
armour  of  righteousness  on  the  right  hand  and  on  the 
left. 

8  By  honour  and  dishonour,  by  evil  report  and  good 
report :  as  deceivers,  and  yet  true ; 

9  As  unknown,  and  yet  well  known;  as  dying,  and, 
behold,  we  live  ;  as  chastened,  and  not  killed  ; 

10  As  sorrowful,  yet  always  rejoicing;  as  poor,  yet 
making  many  rich;  as  having  nothing,  and  yet  pos- 
sessing all  things. 


6  fastings;  in  pureness, in  knowledge, in  longsu tiering, 
in  kindness,  in  the  Holy  Spirit,  in  love  unfeigned, 

7  in  the  word  of  truth,  in  the  power  of  God;  lby  the 
armour  of  righteousness  on  the  right  hand  and  on 

8  the  leit,  by  glory  and  dishonour,  by  evil  report  and 

9  goodreport;  as  deceivers,  and  yet  true  ;  as  unknown, 
and  yet  well  known;  as  dying,  and  behold,  we  live; 

10  as  chastened,  and  not  killed;  as  sorrowful,  yet  al- 
way  rejoicing;  as  poor,  yet  making  many  rich;  as. 
having  nothing,  and  yet  possessing  all  things. 


1  Gr.  through. 


ments — should  be,  in  prisons.  (See  Acts  16: 
23seq.)  In  tumults.  (See  Acts  13:  50;  14: 
19;  16:  19  seq. ;  19:  28  seq.  In  watchings. 
The  word  for  'watching,'  means,  literally, 
sleeplessnes.  There  is  a  question  whether  the 
fastings  are  voluntary  or  involuntary.  The 
connection  certainly  seems  to  point  to  the 
latter,  by  classing  this  with  things  necessarily 
imposed  on  the  apostle  by  his  work,  in  spite 
of  which  he  maintains  steadfastness. 

6.  By  pureness.  The  preposition  here  is 
in,  as  far  as  the  phrase  '  by  the  armor  of  right- 
eousness,' in  ver.  7.  The  apostle,  having  in- 
dicated the  circumstances  in  which  he  shows 
perseverance,  resumes,  in  this  verse,  the  enu- 
meration of  qualities  in  which  he  and  his 
associates  commend  themselves.  By  (in)  the 
Holy  Ghost  (Spirit.)  The  enumeration  of 
qualities  is  interrupted  here,  to  introduce  the 
active,  personal  principle  in  which  they  all 
have  their  rise,  the  Holy  Spirit,  of  which  they 
are  the  fruit.  Love  unfeigned.  This  de- 
notes, probably,  the  principle  in  themselves 
which  is  at  the  root  of  all  these  other  qualities. 

7.  The  word  of  truth,  the  power  of 
God.  These  are  their  special  commendations 
as  teachers — the  word  of  truth  that  they  preach, 
and  the  power  of  God  that  accompanies  it. 
(See  1  Cor.  2:  4,  5;  1  Thess.  1:5.)  By  the 
armour  of  righteousness  on  the  right 
hand  and  on  the  left— should  he,By  means  of 
the  vieapons  of  righteousness  for  the  right 
hand  and  the  left.  The  classification  is  into 
weapons  of  offence  and  defence.  'The  weap- 
ons of  righteousness,'  are  those  which  right- 
eousness uses  to  defend  itself,  and  to  overcome 
its  enemies.  And  it  is  by  means  of  these 
that  the  apostle  is  able  to  manifest  the  quali- 
ties of  righteousness  that  have  been  men- 
tioned, and  which  commend  him  as  a  servant 
of  God. 

8.  By  honourand  dishonour,  by  evil  re- 
port and  good  report— should  be,  Through 


glory  and  dishonor,  through  evil  report  and 
good  report.  The  apostle  begins  here  an  enu- 
meration of  various  contrasted  aspects  of  his 
life,  in  each  of  which  contrasts  both  sides  alike 
commend  him  as  the  servant  of  God.  The 
preposition  denotes  that  by  means  of  which  he 
is  commended.  As  deceivers,  and  yet  true. 
The  word  'yet'  should  be  omitted;  it  mars  the 
sense,  which  is  that  in  both  aspects  alike  he 
is  commended.  These  two  are  specifications 
under  the  general  head  of  'evil  report  and 
good  report.'  That  his  enemies  called  him  a 
deceiver  was  a  commendation,  since  it  arose 
out  of  their  ignorance  of  the  truth. 

9.  As  unknown,  and  yet  well  known. 
'Yet'  is  to  be  omitted  for  the  same  reason  as 
above.  'As  unknown'  denotes  what  he  is 
in  relation  to  the  world.  His  obscurity  in 
the  world  is  owing  to  his  devotion  to  God,  for 
the  sake  of  which  he  gave  up  distinction,  and 
it  therefore  commends  him  as  a  servant  of 
God.  On  the  other  hand,  his  fame  as  a  serv- 
ant of  God,  and  among  the  servants  of  God, 
also  commends  him.  As  dying,  and,  be- 
hold, we  live.  (See  4:  9  seq. }  Persecution 
for  righteousness'  sake,  and  on  the  other  hand, 
deliverance  wrought  by  God,  both  alike  com- 
mend him,  one  as  a  mark  of  faithfulness,  and 
the  other  as  a  mark  of  God's  favor.  (See 
Mark  13:  12  seq.)  As  chastened,  and  not 
killed — better,  chastised.  (SeeHeb.  12:  6  seq.) 
The  word  denotes  primarily  the  training  of 
children,  and  then,  as  a  secondary  meaning, 
peculiar  to  the  Septuagint  and  New  Testa- 
ment, the  disciplinary  punishment  that  forms 
a  part  of  this  training.  This  gives  the  divine 
meaning  and  purpose  in  the  previous  'dying.' 

10.  As  sorrowful,  yet  always  rejoicing. 
(See  Rom.  5:  3  seq.;  8:  17  seq.;  ch.  4:  17  seq., 
etc.)  It  is  to  be  noticed  that  the  'rejoicing' 
here  is  not  instead  of  the  sorrowing,  but  ac- 
companies it.  He  always  rejoices,  even  when 
he  sorrows.  The  Christian  is  not  relieved  from 


Ch.  VI.] 


II.  CORINTHIANS. 


185 


11  O  ye  Corinthians,  our  mouth  is  open  unto  you,  our 
heart  is  enlarged. 

12  Ye  are  not  straitened  in  us,  but  ye  are  straitened 
in  your  own  bowels. 

13  Now  for  a  recompense  in  the  same,  (I  speak  as 
unto  mil  children,)  lie  ye  also  enlarged. 

14  Be  ye  not  unequally  yoked  together  with  unbe- 
lievers: lor  what  fellowship  hath  righteousness  with 
unrighteousness?  and  what  eommuuion  hath  light 
with"  darkness? 


11  Our  mouth  is  open  unto  you,  O  Corinthians,  our 

12  heart  is  enlarged.     Ye  are  not  straitened  in  us,  but 

13  ye  are  straitened  in  your  own  affections.  Now  for 
a  recompense  in  like  kind  (I  speak  as  unto  my  chil- 
dren), be  ye  also  enlarged. 

14  Be  not  unequally  yoked  with  unbelievers:  for 
what  fellowship  have  righteousness  and  iniquity? 
or   what  communion    hath    light    with    darkne-s? 


sorrow,  but  rejoices  in  the  divine  purpose  and 
spiritual  effect  of  it.  In  this  he  enters  speci- 
ally into  the  mind  of  his  Lord.  (See  Heb.  2: 
10-18.)  As  poor,  yet  making  many  rich — 
better,  But  making,  etc.  The  enriching  is 
with  the  spiritual  riches  of  Christ's  kingdom. 
(.Seech.  8:  9;  1  Tim.  6:  18;  Eph.  3:  8,  etc.) 
As  having  nothing,  and  yet  possessing  all 
things.  'Yet'  is  to  be  omitted.  The  con- 
trast here  is  between  their  personal  poverty, 
and  their  possession  of  all  things  in  Christ. 
(See  1  Cor.  3:  21-23.)  The  earth  belongs  to 
the  meek,  and  is  to  become  theirs  by  actual 
possession.  (See  Matt.  5:  5.)  And  the  spirit 
that  belongs  to  this  right  of  ownership  in  the 
world,  is  a  part  of  the  commendation  of 
Christ's  true  followers.  He  looks  on  the  gov- 
ernments and  business  and  pleasures  of  the 
world,  as  belonging  to  the  principle  of  righte- 
ousness and  love  that  he  represents  in  the 
world.  And  it  is  his  work  in  life  to  bring  the 
rightful  owner  into  possession.  This  gives 
true  dignity  and  self-respect  to  the  humble 
Christian. 

11.  O  ye  Corinthians,  our  mouth  is  open 
uuto  you,  our  heart  is  enlarged.  After 
the  description,  ver.  3-10,  of  the  ways  in 
which  the  apostle,  and  those  associated  with 
him,  commend  themselves  as  the  servants  of 
God,  Paul  passes  over  again  in  this  verse  to 
their  appeal  to  the  Corinthians  not  to  accept 
the  grace  of  God  in  vain.  He  begins  with  a 
statement  of  the  place  that  they  have  in  his 
heart— 'our  heart  is  enlarged'  unto  you, — it 
is  made  wide  to  take  them  in  and  give  them 
a  large  place;  and  of  the  urgent  impulse  that 
he  has  to  speak  to  them— 'our  mouth  is  open 
unto  you.' 

12.  Ye  are  not  straitened  in  us,  hut  ye 
are  straitened  in  your  own  bowels.  The 
revisers  translate,  lIn  your  own  affections.' 
The  use  of  the  word  'bowels'  in  this  sense  is 
somewhat  archaic,  and  the  Greek  denotes  the 
inward  parts  generally.  The  meaning  is,  that 
they  have  not  a  narrow  place  in  his  heart,  but 


are  straitened  for  room  in  their  own,  where 
he  has  not  yet  found  a  large  place. 

13.  Now  for  a  recompense  in  the  same, 
literally,  But  for  the  samr  recompense.  The 
exact  expression  would  be,  The  same  thing  as 
a  recompense,  or,  as  we  say,  As  a  recompense 
hi  kind.  He  wants  love  returned  with  love, 
his  large  heart  for  them  recompensed  by  their 
large  heart  for  him.  I  speak  as  unto  my 
children.  'My'  is  to  be  omitted.  He  uses 
the  same  frankness  and  plainness  in  claiming 
their  love  that  he  would  with  his  children. 
Be  ye  also  enlarged.  He  would  have  them 
enlarge  their  heart,  as  he  does,  so  that  he  may 
find  a  place  in  it;  and  that  these  words  of  love 
that  he  speaks  may  be  heeded. 

14.  Be  ye  not  unequally  yoked  together 
with  unbelievers — should  be,  Become  not, 
etc.  The  figurative  language  employed  is 
borrowed  probably  from  the  command,  in 
Deut.  22:  10,  not  to  plow  with  an  ox  and  an 
ass  together,  and  about  which  he  would  prob- 
ably say  the  same  as  about  muzzling  the  ox, 
in  1  Cor.  9:  9,  10.  The  apostle  does  not 
intend  to  forbid  all  association  with  unbe- 
lievers (cf.  1  Cor.  5:  10) ;  but  such  association 
with  them  as  would  involve  complicity  in 
their  sin,  or  the  imitation  and  continuation  of 
their  evil  ways.  The  term  used  is  general, 
and  does  not  denote  marriages  with  the  hea- 
then. This  command  not  to  associate  with 
unbelievers  is  in  contrast  with  the  exhorta- 
tion, in  the  preceding  verse,  to  give  the  apos- 
tle a  place  in  their  affections;  and  it  is  the 
application,  peculiarly  suited  to  their  circum- 
stances and  temptations,  of  the  general  com- 
mand, in  verse  1,  not  to  receive  the  grace  of 
God  in  vain.  For,  etc.,  gives  the  reason  for 
the  preceding  exhortation,  showing  in  a  series 
of  contrasts  the  sharp  opposition  between  the 
Christian  and  un-Christian  character,  and  the 
incongruity  of  their  associating  together. 
For  what  fellowship  hath  righteousness 
with  unrighteousness  f — better,  For  what 
sliare    lias     riytttamsness    with    tairlt-ssiiess? 


186 


II.  CORINTHIANS. 


[Ch.  VI, 


15  And  what  concord  hath  Christ  with  Belial?  or 
what  part  hath  he  that  believeth  with  an  infidel? 

1(1  And  what  agreement  hath  the  temple  of  (iod  with 
idols?  fur  ye  are  the  temple  of  the  living  God  ;  as  God 
hath  said,  I  will  dwell  in  them,  and  walk  in  them;  and 
I  will  lie  I  heir  God,  and  they  shall  be  my  people. 

17  Wherefore  come  out  from  among  them,  and  be  ye 
separate,  saith  the  Lord,  and  touch  not  the  unclean 
thing  ;  and  I  will  receive  you, 

18  And  will  be  a  Father  unto  you,  and  ye  shall  be  my 
sons  and  daughters,  saith  the  Lord  Almighty. 


15  And  what  concord  hath  Christ  with  J  Belial?  or 
what  portion  hath  a  believer  with   an  unbeliever? 

16  And  what  agreement  hath  a  a  temple  of  God  with 
idols?  for  we  are  a  -  temple  of  the  living  God  ;  even 
as  God  said,  I  will  dwell  in  them,  and  walk  in 
them;  and  I  will  be  their  God,  and  they  shall  be 

17  my  people.    Wherefore 

Come  ye   out  from    among  them,  and    be  ye 
separate, 
saith  the  Lord, 

And  touch  no  unclean  thing; 

18  And  I  will  receive  you, 
And  will  be  to  you  a  Father, 

And  ye  shall  be  to  me  sons  and  daughters, 
saith  the  Lord  Almighty. 


1  Gr.  Beliar 'Z  Or,  sanctuary. 


And  what  communion  hath  light  with 
darkness? — should  be,  Or  what  community 
has  light  with  darkness?     (See  Crit.  Notes.) 

15.  And  what  concord  hath  Christ  with 
Belial? — should  be,  And  what  is  the  concord 
of  Christ  ivith  Beliar?  (See  Crit.  Notes.) 
'Beliar'  is,  however,  probably  only  another 
name  for  Belial.  The  word  in  the  Old  Testa- 
ment is  not  a  personal  name,  but  means 
worthlessness,  loickedness.  Here,  however,  it 
is  evidently  a  name  of  Satan.  It  is  not  found 
elsewhere  in  the  New  Testament.  It  is 
wrongly  translated  Belial  in  several  passages 
in  the  bid  Testament.  (See  1  Sam.  25:  25; 
30:  22;  2:  12,  etc.)  For  instances  of  its  proper 
rendering,  see  Deut.  15:  9;  Ps.  41:  8,  etc. 
Concord.  The  figure  is  that  of  musical  har- 
mony. Or  what  part  hath  he  that  believ- 
eth with  an  infidel? — should  be,  Hath  a 
believer  with  an  unbeliever?  The  word  'infi- 
del,' though  etymologically  the  same  as  unbe- 
liever, has  come  to  have  a  different  meaning; 
and  the  Greek  is  better  translated  by  th£ 
latter  term. 

16.  And  what  agreemennt  hath  the 
temple  of  God  with  idols? —  better,  A 
shrine,  or  sanctuary,  of  God.  (See  1  Cor.  3 : 
16,  Note.)  The  word  translated  'agreement' 
denotes  literally,  voting  together  for  the  same 
thing.  The  verb  from  which  it  comes  is  the 
one  translated  consent  in  Luke  23:  51.  Nei- 
ther is  found  elsewhere  in  the  New  Testa- 
ment. For  ye  are  the  temple  of  the  living 
God — should  be,  For  we  are  a  shrine  of  the 
living  God.  (See  Crit.  Notes.)  This  state- 
ment applies  to  the  church,  not  to  individual 
Christians,  inasmuch  as  part  of  the  proof 
given  is  that  God  walks  among  them.  God  is 
called  'the  living  God,'  to  distinguish  him 
from  the  heathen  gods.  As  God  hath  said 
— should  be,  As  God  said.     The  quotation  is 


from  Lev.  26:  11,  12..  Instead  of,  I  will 
dwell  in  (or,  among)  them,  the  original 
reads,  /  will  place  my  tabernacle  among  you. 
It  belongs  to  the  promises  made  by  God  to  his 
people,  on  condition  that  they  will  walk  in 
his  statutes.  And  will  walk  in  them — 
should  be,  Among  them,  as  is  evident  from 
the  nature  of  the  action  designated. 

17.  Wherefore  come  out  from  among 
them.  This  quotation  is  not  from  any  single 
passage  in  the  Old  Testament,  but  represents 
the  spirit  and  substance  of  several.  (See  e.  g., 
Isa.  52:  11;  Ezek.  11:  20;  2  Sam.  7:  14.) 
Wherefore — viz.,  because  God  dwells  among 
them,  consecrating  them.  Come  out  from 
them.  Originally  this  was  said  of  the  depart- 
ure of  the  captive  Israelites  from  Babylon 
(see  Isa.  52:  11);  and  is  applied  by  the  apos- 
tle to  the  spiritual  separation  of  God's  true 
people  from  the  unbelieving  world.  The 
spirit  is  the  same  as  that  of  the  Lord's  prayer 
for  his  disciples.  (See  John  1":  15.)  And 
touch  not  the  unclean  thing— should  be, 
An  unclean  thing.  This  denotes  the  separa- 
tion from  unholy  things,  as  the  exhortation 
'come  out,'  does  from  unholy  people.  And 
I  will  receive  you.  The  subject  is  em- 
phatic. God  will  receive  those  who  come 
out  from  the  world. 

18.  This  part  of  the  quotation  is  a  repro- 
duction of  the  language  of  2  Sam.  7:  14,  con- 
taining God's  promise  to  the  son  of  David, 
who  succeeds  him  on  the  throne.  It  is  one  of 
those  cases  in  which  Paul  reproduces  partly 
the  language,  and  partly  the  thought,  of  dif- 
ferent passages  in  the  Old  Testament,  giving 
his  own  thought  by  that  means  a  support  in 
Old  Testament  phraseology.  And  will  be  a 
Father  unto  you,  and  ye  shall  be  my 
sons  and  daughters — literally,  Will  be  for 
a  Father  unto  you,  and  ye  shall  be  to  me  for 


Ch.  VII.] 


II.  CORINTHIANS. 


187 


CHAPTER  VII. 


HAVING  therefore   these  promises,  dearly  beloved, 
let  us  cleanse  ourselves  from  all  tiltliiness  of  the 
flesh  and  spirit,  perfecting  holiness  iu  the  fear  of  God. 

2  Receive  us  ;  we  have  wronged  no  man,  we  have  cor- 
rupted no  man,  we  have  defrauded  no  man. 

3  I  speak  not  this  to  condemn  you  :  for  I  have  said 
before,  that  ye  are  iu  our  hearts  to  die  and  live  with 

you . 


1  Having  therefore  these  promises,  beloved,  let  us 
cleanse  ourselves  from  all  defilement  of  flesh  and 
spirit,  perfeoling  holiness  in  the  fear  of  God. 

2  i  Open  your  hearts  to  us:  we  wronged  no  man,  we 
corrupted  no  man,  we  took  advantage  of  do  man. 

3  I  say  it  not  to  condemn  you:  for  l  have  said  be- 
fore, that  ye  are  in  our  hearts  to  die  together  and 


1  Gr.  Make  room  for  ut. 


sons  and  daughters.  The  thought,  moreover, 
is  slightly  different.  The  nominative  means 
that  they  are  to  be  the  sons  ;  this  turn  of  the 
expression,  that  they  are  to  serve  for  sons,  or 
be  as  sons.  (See  Winer,  183  seq.)  The  Lord 
Almighty.  The  phrase  used  is  the  transla- 
tion, in  the  Septuagint,  of  the  Hebrew  term, 
'Lord  of  Hosts.'  It  is  frequent  in  the  Apoca- 
lypse (see  Rev.  1,  8;  4:  8,  etc.);  but  it  is  not 
found  elsewhere  in  the  New  Testament.  It 
emphasizes  the  greatness  of  the  promise. 

CRITICAL   NOTES. — CHAPTER   VI. 

14.  And  what  communion  is  the  reading  of 
K  syrP"',  etc.  Or  what  of  KBCDEFG,  etc.,  it 
vulg  syrsch  and  Pms  cop,  etc. 

15.  What  concord  hath  Christ,  is  the  reading 
of  DEFGKL,  etc.  g  syrutr,  etc.  What  is  the 
concord  of  Christ,  is  found  in  NBCPitpl  vulg 
cop,  etc.  Belial  is  the  reading  of  f  g  vulg, 
etc.  Beliar,  of  NBCLP,  etc.  two  MSS.  of  vulg 
cop,  etc. 

16.  You  are  is  the  reading  of  KCCDCEFGK, 
etc.,  f  g  vulg  syrutr,  etc.  We  are,  of  N*BDLP, 
etc.   d  e  cop,  etc. 

ANALYSIS. 
1.  The  apostle  enjoins  purifying,  as  the  only 
condition  of  obtaining  the  promise  contained 
in  6:  16-18.  2.  He  appeals  to  them  again  to 
receive  him,  instead  of  associating  with  evil 
men  and  things,  and  denies  that  he  and  his 
associates  have  harmed  them  in  any  way  to 
prevent  this.  3.  He  disclaims  any  intention 
to  condemn  them  in  this  appeal.  4-16.  He 
vindicates  his  confidence  in  them  by  a  refer- 
ence to  the  good  news  brought  him  by  Titus — 
of  the  way  in  which  they  received  the  apos- 
tle's previous  letter,  with  its  instructions  in 
regard  to  the  incestuous  person. 


Ch.  7:1.  The  first  verse  of  this  chapter  be- 
longs with  the  preceding,  and  is  one  of  the 


conspicuous  instances  of  the  occasional  un- 
skillfulness  in  our  present  divisions  into  chap- 
ters and  verses.  These  promises— viz.,  that 
God  will  receive  them,  and  be  a  Father  to 
them.  Let  us  cleanse  ourselves.  This  is 
the  condition,  named  in  the  preceding  chap- 
ter, on  which  the  promises  are  based.  It  cor- 
responds to  the  'come  out  from  among  them 
.  .  .  and  touch  not  an  unclean  thing.'  From 
all  filthiness— should  be,  From  every  pollu- 
tion. Of  the  flesh  and  the  spirit — there  is 
no  article  in  the  Greek,  and  it  is  better  trans- 
lated of  flesh  and  of  spirit.  These  words  are 
used  in  their  primary  sense  here,  denoting  the 
physical  and  spiritual  part  of  man,  without 
the  added  notion,  so  frequent  in  Paul's  writ- 
ings, of  the  sinful  and  the  holy  part.  In  the 
fear  of  God— denotes  the  feeling  in  which 
the  work  of  perfecting  holiness  is  to  go 
forward.  It  is  inspired  by  the  absolute  and 
inevitable  divine  judgment  against  sin.  Man's 
progress  in  the  knowledge  of  God  has  changed 
his  view  of  the  nature  of  this  judgment,  but 
not  of  the  fact. 

2.  Receive  us— better,  Make  room  for  us. 
It  repeats  again  the  injunction  of  6:  13,  and 
means  that  the  Corinthians  are  to  make  room 
for  them  in  their  hearts.  We  have  wronged 
no  man  .  .  .  we  have  corrupted  .  .  .  we 
have  defrauded  .  .  .  should  be,  Weioronged 
— we  corrupted,  etc.  'Corrupted.'  The  other 
verbs  denote  not  inward,  but  outward  injury; 
and  this  is  probably  to  be  translated  destroyed 
or  ruined.  These  denials  refer,  probably,  to 
charges  made  against  Paul  and  his  associates 
by  their  enemies,  which,  if  true,  would  pre- 
vent their  reception.  The  injunction  to  re- 
ceive them  is  in  contrast  with  their  associa- 
tions with  unbelievers,  against  which  he  has 
warned  them. 

.3.  I  speak  not  this — better,  /  say  it  not. 
This  is  variously  explained.  But  it  is  referred 
most  naturally  to  the  preceding  charge  to  re- 
ceive them,  which  would  imply  condemnation 


188 


II.  CORINTHIANS. 


[Ch.  VII. 


4  Great  it  my  boldness  of  speech  toward  you,  great  is 
my  glorying  of  you  :  I  am  tilled  with  comfort,  I  am  ex- 
ceeding joyful  in  all  our  tribulation. 

5  For,  when  we  were  come  into  Macedonia,  our  flesh 
had  no  rest,  but  we  were  troubled  ou  every  side ;  with- 
out were  lightings,  within  were  fears. 

6  Nevertheless  God,  that  coiuforteth  those  that  are 
cast  down,  comforted  us  by  the  coming  of  Titus  ; 

7  And  not  bv  his  coming  only,  but  by  the  consolation 
wherewith  be  was  comforted  in  you,  when  he  told  us 
your  earnest  desire,  your  mourning,  your  fervent  mind 
toward  me;  so  that  1  rejoiced  the  more. 


4  live  together.  Great  is  my  boldness  of  speech  to- 
ward you,  great  is  my  glorying  on  your  behalf:  I 
am  tilled  with  comfort,  I  overflow  with  joy  in  all 
our  affliction. 

5  For  even  when  we  were  come  into  Macedonia,  our 
flesh  had  no  relief,  but  we  were  afflicted  on  every 
side;    without   were    fightings,    within    were    fears. 

6  Nevertheless    he   who    comfort eth   the   lowly,   even 

7  God,  comforted  us  by  the  :  coming  of  Titus ;  and  not 
by  his  '  coming  only,  but  also  by  the  comfort  where- 
with he  was  comforted  in  you,  while  he  told  us  your 
longing,  your  mourning,  your  zeal  for  me;  so  that 


1  Gr.  presence. 


of  the  Corinthians  for  not  receiving  them,  and 
to  the  denial  of  the  charges  of  wronging  and 
defrauding,  which  would  imply  that  they  were 
inclined  to  believe  them.  He  says  that  he  does 
not  mean  to  condemn  them  for  not  receiving 
him,  but  to  exhort  them  now  to  do  it.  For  I 
have  said  before,  etc. — proves  that  the  pre- 
ceding was  not  said  to  condemn  them,  as  that 
purpose  would  be  contrary  to  his  expressed 
love  for  them.  It  may  condemn  them  inci- 
dentally, but  that  is  not  his  purpose.  To  die 
and>  live  with  you.  The  natural  subject  of 
these  infinitives  is  the  same  as  that  of  the  pre- 
ceding verb,  viz.,  you  not  we;  and  this  makes 
the  object  of  the  preposition,  on  the  other  hand, 
us,  instead  of  you,  with  us  therefore.  The  re- 
visers translate  it,  'to  live  together,  and  to  die 
together.'  Paul  carries  them  in  his  heart,  and 
so  they  are  with  him,  whatever  fate  befalls 
him;  whether  death,  which  is  constantly 
threatening  him,  and  so  is  put  first,  or  life. 

4.  Great  is  my  boldness  of  speech  to- 
ward you — better,  my  confidence.  'Boldness 
of  speech'  is  a  primary  meaning  of  the  word; 
but  a  secondary  meaning  is  confidence,  which 
is  better  suited  to  the  context,  as  giving  further 
proof  that  he  does  not  say  anything  to  con- 
demn them.  It  is  also  this  thought  which  is 
carried  on  in  the  rest  of  the  verse.  For  ex- 
amples of  this  meaning,  see  Heb.  3:6;  10:  35; 
1  John  2:  '28.  Glorying  of  you— should  be, 
over  you.  This  glorying  is  caused  by  the  com- 
ing of  Titus,  with  his  good  report  of  them.  I 
am  exceeding  joyful  —  literally,  /  over- 
abound,  or  overflow,  with  joy. 

5.  For  when  we  were  come  into  Mace- 
donia— should  bo,  For  even  when,  etc.  This 
is  the  same  coming  spoken  of  in  2:  12  seq., 
and  he  has  spoken,  in  that  connection,  of  his 
unrest  in  Troas.  Now  he  says  that  the  same 
continued,  even  when  he  came  into  Mace- 
donia. This  brings  before  his  readers  the 
affliction  spoken  of  in  the  preceding  verse. 


Our  flesh  had  no  rest.  'Flesh'  denotes 
here  the  human  nature,  not  so  much  as  sin- 
ful, but  as  weak,  and  liable  to  infirmities. 
Without  .  .  .  within— these  prepositions  re- 
fer to  the  apostle  and  his  associates.  They 
found  outside  of  themselves  conflicts  with 
opposers,  either  in  or  out  of  the  church, 
and  within  themselves  fears  arising  from 
these  conflicts,  and  possibly  also  from  the 
state  of  the  Corinthian  Church. 

6.  Nevertheless  God,  that  comforteth 
those  that  are  cast  doAvn— should  be,  But 
he  that  comforteth  the  depressed  God.  The 
word  that  we  have  translated  'depressed,' 
means,  commonly,  lowly;  but  here,  prob- 
ably, those  depressed  with  sorrow.  The 
clause  denotes  the  general  principle  of  God's 
action  under  which  he  comforted  Paul. 

7.  But  by  the  consolation—  should  be,But 
also  by  the  comfort.  When  he  told  us  your 
earnestdesire — your  mourning  —  literally, 
Reporting  to  us  your  longing — your  mourning . 
Your  fervent  mind  toward  me— should  be, 
your  zeal  for  me.  'Forme'  belongs,  probably, 
with  all  three  of  the  verbal  nouns,  'longing,' 
'mourning,'  and  'zeal.'  They  longed  to  see 
him  again  ;  they  mourned  over  the  grief  caused 
him  bytheir  sin;  and  they  were  zealous  in  his 
behalf  against  his  enemies.  This  feeling  was 
occasioned  by  what  Paul  had  written  them  in 
the  First  Epistle,  specially  about  the  incestu- 
ous person.  This  had  produced  repentance 
in  them  for  their  previous  attitude  about  that 
matter  (see  1  Cor.  5:  2,  6);  and  at  the  same 
time,  it  had  quickened  their  affection  for  him. 
Titus,  seeing  this,  was  comforted;  and  when 
he  told  it  to  Paul,  he  was  comforted  by  the 
comfort  of  Titus.  So  that  I  rejoiced  the 
more — there  is  no  word  corresponding  to 
'the'  in  the  Greek.  This  statement  has 
been  explained  variously,  but  the  most  nat- 
ural explanation  makes  the  comparison  be- 
tween the  coming  of  Titus  and  the  comfort 


Ch.  VIL] 


II.  CORINTHIANS. 


189 


8  For  though  I  made  you  sorry  with  a  letter,  I  do  not 
repent,  though  I  did  repent :  for  I  perceive  that  the 
same  epistle  hath  made  you  sorry,  though  it  were  but 
fOP  a  .season. 

9  Now  I  rejoice,  not  that  ye  were  made  sorry,  but 
that  ye  sorrowed  to  repentance:  for  ye  were  made  sorry 
after  a  godly  manner,  that  ye  might  receive  damage  by 
us  in  nothing. 

10  For  godly  sorrow  worketh  tepentance  to  salvation 
not  to  be  repented  of:  but  the  sorrow  of  the  world 
worketh  death. 


8  I  rejoiced  yet  more.  For  though  I  mad.-  yon  sorry 
with  my  epistle,  I  do  not  regret  it:  though  I  did 
regret  it  ('  for  I  see  that  that  epistle  made  you  sorry, 

9  though  but  for  a  season),  I  now  rejoice,  not  that  ye 
were  made  sorry,  but  that  ye  were  made  sorry  unto 
repentance:  for  ye  were  made  sorry  after  a  godly 
sort,   that  ye    might    sutler   loss   by  us   in    nothing. 

10  For  godly  sorrow  worketh  repentance  -unto  salva- 
tion, a  repentance  which  briugeth  no  regret:  but  the 


1  Some  auok-rii  authorities  omit,  fur '2  Or,  unto  u  salvation  which  briugeth  no  regret. 


of  Titus.     Paul  rejoiced  over  the  former,  but 
more  over  the  latter. 

8.  For  though  I  made  you  sorry  with  a 
letter — should  be,  Because,  though  I  grieved 
you  in  the  letter.  The  letter  referred  to  is  the 
First  Epistle,  specially  that  part  of  it  about  the 
incestuous  person.  This  confirms  the  preced- 
ing statement  in  regard  to  his  rejoicing,  show- 
ing how  he  rejoiced  in  spite  of  the  grief  caused 
them  by  the  first  letter,  though,  at  first,  that 
made  him  repent  of  writing  it.  I  do  not 
repent — the  first  part  of  the  verse  ends  here, 
and  the  concessive  clause,  though  I  did  re- 
pent, is  to  be  connected  with  'now  I  rejoice' 
at  the  beginning  of  ver.  9.  The  word  trans- 
lated 'repent'  in  these  two  clauses  should  be 
translated  regret.  For  I  perceive  that  the 
same  epistle  hath  made  you  sorry,  though 
it  were  but  for  a  season — should  be,  For  I 
see  that  that  epistle  grieved  you,  though  for  a 
time.  This  is  the  reason  of  his  temporary  re- 
pentance. He  did  not  wish  to  grieve  them 
even  for  a  time.  How  full  of  the  true  tender- 
ness of  Paul  this  utterance  is  1 

9.  Now  I  rejoice.  This  is  contrasted  with 
his  temporary  repentance.  It  is  immediately 
connected  with  the  second  concessive  clause 
in  ver.  8,  so  that  it  reads,  Though  I  did  regret, 
now  I  rejoice.  Not  that  ye  were  made  sorry. 
That  was  the  cause  of  his  repenting,  and  would 
still  lead  to  the  same,  if  the  sorrow  stood  alone. 
But  that  ye  sorrowed  to  repentance.  This 
is  the  same  form  of  the  verb  that  has  heen 
translated  'made  sorry,'  or  'grieved,'  and  the 
meaning  is  the  same  here.  The  grief  that  he 
had  caused  them  led  to  a  sincere  and  hearty 
change  of  mind,  an  abandonment  of  their 
sin;  and  that  makes  the  apostle  rejoice,  in 
spite  of  the  painfulness  of.  the  process.  For 
ye  were  made  sorry  after  a  godly  man- 
ner—  literally,  According  to  God — i.  e.,  in  the 
manner  prescribed  by  God,  and  conformed  to 
his  nature.  That  ye  might  receive  damage 
by  us  in  nothing — should  be,  from  us.     The 


damage  meant  is  indicated  in  ver.  10,  viz., 
death.  Any  other  than  the  sorrow  according 
to  God  endangered  the  health  and  life  of  their 
soul.  The  purpose  denoted  is  the  divine  pur- 
pose in  so  ordering  the  result  of  the  apostle's 
admonition. 

10.  For  godly  sorrow  worketh  repent- 
ance unto  salvation  not  to  be  repented 
of — should  be,  For  the  sorrow  according  to 
God  worketh  repentance  unto  salvation  not 
to  be  regretted.  This  change  removes  the 
apparent  reason  in  our  version  for  connect- 
ing 'not  to  bo  repented  of  with  'repent- 
ance,' because  the  connection  of  meaning 
does  not  exist  in  the  Greek.  The  one  de- 
notes a  change  of  feeling  in  regard  to  con- 
duct, from  satisfaction  to  care  and  anxiety; 
and  the  other  a  change  of  mind  and  purpose. 
The  latter,  therefore,  is  the  common  word  in 
the  New  Testament  for  'repentance,'  while 
the  former  denotes  mere  'regret.'  Moreover, 
the  two  words  are  not  placed  together  in  the 
Greek,  but  the  adjective  is  placed  after  the 
word  'salvation,'  making  it  probable  that  the 
adjective  modifies  that.  The  word  used  is  the 
same  as  that  translated  regret  in  ver.  8,  and 
this  shows  the  connection  of  thought.  'The 
grief  that  I  caused  you,'  Paul  says,  'I  did 
regret;  but  this  result  of  salvation  is  not  to 
be  regretted.'  But  the  sorrow  of  the  world 
worketh  death.  This  ethical  conception  of 
the  world  as  evil,  allied  to  the  flesh  and  the 
devil,  and  ruled  over  by  Satan,  is  found  three 
times  in  the  Epistle  of  James,  once  in  the 
Epistles  of  Peter,  but  frequently  in  the  writ- 
ings of  John  and  Paul.  The  'death'  meant 
is  spiritual  death ;  so  that  if  the  letter  of  the 
apostle  had  wrought  this  Borrow,  instead  of 
the  sorrow  according  to  God,  they  would  in- 
deed have  suffered  loss  from  him.  'Death'  is 
here  contrasted  with  'salvation,'  and  the  im- 
mediate result  in  contrast  with  'repentance' 
is  not  introduced  therefore.  Bitterness  and 
hardness  would  be  constituent  elements  of  it. 


190 


II.  CORINTHIANS. 


[Ch.  VII. 


11  For  behold  this  selfsame  thing,  that  ye  sorrowed 
after  a  godly  sort,  what  carefulness  it  wrought  in  you, 
yea,  what  clearing  of  yourselves,  yea,  what  indignation, 
yea,  what  fear,  yea,  what  vehement  desire,  yea,  what 
zeal,  yea,  what  revenge  !  In  all  thingsye  have  approved 
yourselves  to  be  clear  in  this  matter. 

12  Wherefore,  though  I  wrote  unto  you,  I  did  it  not 
for  his  cause  that  had  done  the  wrong,  nor  for  his  cause 
that  suffered  wrong,  but  that  our  care  for  you  in  the 
sight  of  God  might  appear  unto  you. 

13  Therefore  we  were  comforted  in  your  comfort:  yea, 
and  exceedingly  the  more  joyed  we  for  the  joy  of  Titus, 
because  his  spirit  was  refreshed  by  you  all. 


11  sorrow  of  the  world  worketh  death.  For  behold 
this  selfsame  thing,  that  ye  were  made  sorry  alter  a 
godly  sort,  what  earnest  care  it  wrought  in  you, 
yea,  what  clearing  of  yourselves,  yea,  what  indig- 
nation, yea,  what  fear,  yea,  what  longing,  yea,  what 
zeal,  yea,  what   avenging!     In   every  tiling  ye  ap- 

12  proved  yourselves  to  be  pure  in  the  matter.  So 
although  I  wrote  unto  you,  I  wrote  not  for  his  cause 
that  did  the  wrong,  nor  for  his  cause  that  suffered 
the  wrong,  but  that  your  earnest  care  for  us  might 
be   made  manifest  unto  you   in   the  sight  of  God. 

13  Therefore  we  have  been  comforted  :  and  in  our  com- 
fort we  joyed  the  more  exceedingly  for  the  joy  of 
Titus,  because  his  spirit  hath  been  refreshed  by  you 


11.  For   behold   this    self-same   thing, 
that   ye   sorrowed    after  a   godly   sort  — 

should  he,  For  behold  this  same  sorrowing 
according  to  God.  On  the  omission  of  y"e, 
which  makes  this  change,  see  Crit.  Notes. 
'Look  at  it,'  the  apostle  says,  'and  see  what 
fruits  it  produced  in  you.'  It  confirms  from 
the  case  in  hand  the  preceding  statement,  that 
sorrow,  according  to  God,  works  repentance 
unto  salvation.  What  carefulness  it 
wrought  in  you  — should  be,  What  great 
zeal,  or  earnestness,  it  wrought  for  you.  This 
zeal  in  the  matter  of  the  incestuous  person, 
had  taken  the  place  of  their  former  indiffer- 
ence. (See  1  Cor.  5 :  2  seq.  and  Note. )  Yea, 
what  —  literally,  this  is  simply  but,  in  each 
case,  and  a  better  translation  would  be  Nay, 
but  clearing  of  yourselves,  etc.  The  apostle 
means  in  a  sort  of  way  to  correct  in  each 
word  the  preceding  one,  and  substitute  for 
it  one  that  more  fully  expressed  his  mean- 
ing. Clearing  of  yourselves — this  is  a 
single  word  in  the  Greek,  meaning  defence. 
He  means  by  it  their  defence  of  themselves 
in  this  matter.  They  saw  in  it  now,  as  they 
did  not  before,  something  involving  them  as 
members  of  the  same  church,  and  felt  the 
necessity  of  defending  themselves  against  the 
implication  of  sharing  the  incestuous  person's 
guilt.  Indignation— against  the  offenders. 
Fear.  Bengel's  conjecture  that  this  was  fear 
lest  the  apostle  come  to  them  with  a  rod,  re- 
ferring to  1  Cor.  4:  21,  has  been  generally  ac- 
cepted. Vehement  desire— better,  longing. 
They  feared  that  he  might  come  with  a  rod, 
but  longed  to  see  him.  Zeal.  It  will  be 
noticed  that  these  words  go  in  pairs — defence 
of  themselves  and  indignation  against  the 
offender;  fear  lest  the  apostle  come  to  cor- 
rect them,  and  longing  to  see  him;  and  it 
is  probable,  therefore,  that  this  refers  to  zeal 
to  punish  the  offender,  so  connecting  it  with 
the  following  word.      Revenge — should  be,  I 


avenging,  or  punishment.  In  all  things  ye 
have  approved  yourselves  to  be  clear  in 
this  matter — should  be,  In  everything  ye 
proved  yourselves  to  be  pure  in  the  matter. 
12.  Wherefore.  The  apostle  reasons  from 
the  result  accomplished,  to  his  own  purpose  in 
writing  the  letter.  You  can  see  now,  he  says, 
ivhat  v)as  my  object  in  writing,  although  I 
wrote  to  you.  The  apostle  does  not  qualify 
this  in  any  way;  the  mere  fact  of  writing 
to  them  about  such  a  matter  would  seem  at 
first  sight  to  show  no  friendly  purpose.  So 
he  says,  though  I  wrote,  it  was  really  for 
your  sake  ;  I  meant  to  bring  out  your  zeal 
for  us.  I  did  it  not  for  his  cause — better, 
on  account  of  him.  That  had  done  the 
wrong— should  be,  that  did  the  wrong.  The 
reference  is,  of  course,  to  the  incestuous  person. 
Nor  for  his  cause  that  suffered  wrong — 
better,  Nor  on  account  of  him  that  was 
wronged — meaning  the  father,  the  husband 
of  the  woman  taken.  But  that  our  care 
for  you  in  the  sight  of  God  might  ap- 
pear unto  you— should  be,  But  for  the  sake 
of  showing  unto  you  before  God  your  zeal  for 
us.  (See  Crit.  Notes.)  'Our  care  for  you'  is 
an  evident  emendation.  He  wished  them  to 
know  the  zeal  that  they  had  for  him — how 
much  thejr  really  cared  for  him.  And  this 
he  expected  would  be  shown  in  their  conduct 
about  this  matter,  after  receiving  his  letter. 
'In  the  sight  of  God'  belongs  to  the  predi- 
cate, not  to  the  subject,  and  should  be  placed 
as  above.  The  apostle  adds  the  phrase  be- 
cause what  is  made  to  appear  before  God  will 
come  out  in  its  true  light. 

Here  again  the  fineness  of  the  apostle's  feel- 
ing appears.  It  is  a  master-stroke  to  say  that 
the  object  of  an  admonitory  letter  about  the 
sin  of  one  of  their  members  was  to  show  them 
how  much  they  really  cared  for  their  spiritual 
father,  and  that  the  result  vindicated  it. 

13.    Therefore  we  were  comforted  in 


Ch.  VIII.] 


II.  CORINTHIANS. 


191 


14  For  If  I  have  boasted  any  thing  to  him  of  yon,  I 
am  not  ashamed;  but  as  we  make  nil  things  to  you  in 
truth,  even  so  our  boasting,  which  /  made  before  Titus, 
is  found  a  truth. 

15  And  hi>,  inward  affection  is  more  abundant  toward 
you,  whilst  be  reiuemberetb  the  obedience  of  you  all, 
how  with  fear  and  trembling  ye  received  him. 

16  I  rejoice  therefore  that  i  have  confidence  in  you 
in  all  things. 


14  all.  For  if  in  any  tiling  I  have  gloried  to  him  on 
your  behalf,  I  was  not  put  to  shame;  but  as  we  spake 
all  things  to  you  in  truth,  so  our  glorying  also,  which 

15  1  made  before  Titus,  was  found  to  be  truth.  And 
his  inward  affection  is  more  abundantly  toward 
you,  whilst  he  remembereth  the  obedience  of  you 
all,  how  with  fear  and  trembling  \c  received  him. 

16  I  rejoice  thai  in  every  thing  i  am  of  good  courage 
concerning  you. 


MOREOVER,  brethren,  we  do  you  to  wit  of  the  grace 
of  Uod  bestowed  on  the  churches  of  Macedonia; 


CHAPTER  VIII. 

1      Moreover,  brethren,  we  make  known  to  vou  the 
grace  of  God  which  hath  been  given  in  the  churches 


your  comfort:  yea,  and  exceedingly  the 
more  joyed  we  for  the  joy  of  Titus,  be- 
cause  his   spirit  was   refreshed   by   you 

all — should  be,  Therefore  we  have  been  com- 
forted; but  in  addition  to  our  comfort,  we  re- 
joiced more  exceedingly  over  the  joy  of  Titus, 
because  his  spirit  has  been  refreshed  by  you 
all.  (See  Crit.  Notes.)  In  addition  to  the 
apostle's  joy  over  the  accomplishment  of  his 
purpose,  when  he  saw  that  the  Corinthian 
Christians  were  stirred  up  by  his  letter  to 
show  their  zeal  for  him,  he  had  a  still 
greater,  a  more  exceeding  joy,  caused  by 
the  joy  of  Titus.  'By  you  all '—literally, 
from  you  all.  The  Greek  preposition  does 
not  denote  the  agent,  but  the  source  of  the 
refreshing. 

14.  For  if  I  have  boasted  anything  to 
him  of  you,  I  am  not  ashamed;  but  as 
we  spake  all  things  to  you  in  truth, 
even  so  our  boasting,  which  I  made  be- 
fore Titus,  is  found  a  truth— should  be, 
Because,  if  in  anything  I  have  gloried  to 
him  in  your  behalf,  I  was  not  put  to  shame; 
but  as  we  spake  all  things  to  you  in  truth,  so 
also  our  glorying  before  Titus  proved  to  be 
truth  —  literally,  came  to  be  truth.  It  de- 
pended on  the  result,  whether  it  was  true 
or  not,  and  became  truth  or  falsehood  ac- 
cording to  that.  'I  was  not  put  to  shame' 
is  to  be  explained  in  the  same  way,  as  re- 
ferring to  the  result,  if  he  were  found  boast- 
ing without  cause.  'As  we  spake  all  things  to 
you  in  truth.'  Before,  he  had  spoken  to  them. 
and  had  been  found  truthful ;  now,  he  has 
spoken  about  them,  and  with  the  same  result. 
How  finely  the  apostle  makes  it  appear  that 
all  his  joy  is  an  unselfish  joy  for  others,  and 
genuine  and  great  withal! 

15.  The  obedience  of  you  all,  how  with 
fear  and  trembling  ye  received  him.  The 
fear  and  trembling  are  not  personal  feelings 
toward  Titus  himself,  but  denote  the  quality 
of  their  obedience.     They  were  anxious  to 


please  him,  and  feared  lest  in  any  way  they 
might  fail  of  doing  it. 

16.  I  rejoice  therefore.  'Therefore'  is 
to  be  omitted.  (See  Crit.  Notes.)  I  have 
confidence  in  you— should  be,  I  have  cour- 
age concerning  you. 

CRITICAL   NOTES. — CHAPTER   VII. 

11.  This  same  thing,  that  ye  sorrowed,  is  the 
reading  of  NCDECLP,  etc.,  d  e  vulg  syrutr, 
etc.  ;  this  same  sorrowing,  omitting  ye,  is 
found  in  K*BCFGr,  etc. 

12.  Our  care  for  you  is  the  reading  of  some 
cursives,  of  f  vulg.  etc. ;  your  care  for  you  is 
the  strange  reading  of  XDF  ;  and  our  care  for 
us.  of  G  d*  g;  your  care  for  us  is  found  in 
BCD  b  and  c,  EKLP,  etc.,  d**  e  syrntr  cop,  etc. 

13.  Therefore  we  were  comforted  in  your 
comfort,  yea,  etc.,  is  the  reading  of  some  cur- 
sives, syrPc*  etc.  Therefore  we  were  com- 
forted, but,  etc.,  is  the  reading  of  NBCDEF, 
etc.,  it  vulg  syrsch,  syrPm,  etc.;  your  comfort 
is  the  reading  of  FKL,  etc.,  cop  syr pc*;  our 
comfort  of  NBCDEGP  33,  etc.    it  vulg  syr,ch 

and  ptxt    etc. 

16.  Therefore  is  found  in  only  a  few  cur- 
sives, syrP  ms,  etc. 

ANALYSIS. 

General  subject,  the  contribution  to  the 
church  at  Jerusalem.  1-5.  The  example  set 
by  the  churches  of  Macedonia.  6-8.  En- 
forcement of  their  duty  by  this  example.  9. 
Example  of  self-sacrifice  set  by  Christ.  10, 
11.  Advice,  rather  than  command,  expedient 
for  them,  as  they  had  already  begun  the 
work.  12-15.  Readiness  to  give,  according 
to  their  means,  all  that  is  required.  16-21. 
Naming  and  commending  of  the  messengers 
sent  to  them  about  this  matter. 


Ch.  8:  I.  Moreover,  brethren,  we  do 
you  to  wit  of  the  grace  of  God  bestowed 
on  the  churches  of  Macedonia— should  be, 


192 


II.  CORINTHIANS. 


[Ch.  VIII. 


2  How  that  in  a  great  trial  of  affliction,  the  abund- 
ance of  their  joy  and  their  deep  poverty  abounded 
unto  the  riches  of  their  liberality. 

3  For  to  their  power,  I  bear  record,  yea,  and  beyond 
their  power  they  were  willing  of  themselves ; 

4  Praying  us  with  much  entreaty  that  we  would  re- 
ceive the  gift,  and  take  upon  us  the  fellowship  of  the 
ministering  to  the  saints. 

5  And  this  they  did,  not  as  we  hoped,  but  first  gave 
their  own  selves  to  the  Lord,  and  unto  us  by  the  will  of 
God. 


2  of  Macedonia;  how  that  in  much  proof  of  affliction 
the  abundance  of  their  joy  and  their  deep  poverty 

3  abounded  unto  the  riches  of  their  '  liberality.  For 
according  to  their  power,  I  bear  witness,  yea  and 
beyond  their  power,  they  gave  of  their  own*  accord, 

4  beseeching  us  with  much  intreaty  in  regard  of  this 
grace   and   the    fellowship    in    the    ministering  to 

5  the  saints:  and  this,  not  as  we  had  hoped,  but 
first  they  gave  their  own   selves  to  the  Lord,  and 


1  Gr.  singleness. 


Now  we  make  known  to  you,  brethren,  the 
grace  of  God  which  has  been  given  in  the 
churches  of  Macedonia.  The  conjunction 
used  indicates  merely  a  change  of  subject. 
By  a  fine  turn  of  thought,  the  apostle  attrib- 
utes the  liberality  which  he  sees  in  the  Mace- 
donian churches,  and  wishes  to  enjoin  on  the 
Corinthians,  to  the  grace  of  God.  The  favor 
which  they  bestow  on  others  becomes  thus  a 
divine  favor  bestowed  on  them.  The  churches 
of  Macedonia  were  at  Thessalonica  and  Phil- 
ippi  and  Beraea. 

2.  How  that,  in  a  great  trial  of  afflic- 
tion, the  abundance  of  their  joy  and 
their  deep  poverty  abounded  unto  the 
riches  of  their  liberality — should  be,  prob- 
ably, That  in  much  trial  of  affliction  is  the 
abundance  of  their  joy,  and  their  deep  poverty 
abounded  unto  the  riches  of  their  liberality. 
There  are  two  contrasts  here — that  between 
the  'trial  of  affliction'  and  the  'abundance  of 
joy,'  and  between  the  'deep  poverty'  and  the 
'riches  of  liberality'  ;  and  it  is  better,  there- 
fore, to  separate  the  statement  into  two,  each 
containing  one  of  these  contrasts.  Moreover, 
the  words  'abundance'  and  'abounded'  cor- 
respond to  each  other  in  such  a  way  as  to  sus- 
tain this  view.  'Trial  of  affliction';  'trial' 
is  used  here  in  the  sense  of  testing,  or  proof ; 
and  the  phrase  denotes  the  testing  of  them  by 
means  of  affliction.  The  Macedonian  churches 
suffered  much  from  persecutions,  a  trial  fore- 
shadowed by  the  experience  of  the  converts 
at  the  beginning.  (See  1  Thess.  1:  6;  2:  14; 
ActslG:  19  seq. ;  17:  5  seq.)  This  is  a  great 
part  of  the  Christian  victory,  to  be  filled  with 
a  great  joy  in  the  midst  of  affliction,  and  to 
be  liberal  out  of  poverty.  (See  Mark  12: 
44.) 

3-5.  These  verses  all  belong  together  in 
one  sentence.  'They  were,'  in  ver.  3,  and 
'This  they  did,'  in  ver.  5,  by  which  the  state- 
ment is  broken  up  into  several  parts  in  our 
version,  are  to  be  omitted.     Moreover,  in  ver. 


4,  'That  we  would  receive'  is  to  be  omitted 
(see  Crit.  Notes);  and  also  the  words  'Take 
upon  us.'  In  the  same  verse,  'gift'  is  to  be 
rendered  favor,  and  'fellowship'  is  better 
translated  sharing.  '  The  favor  and  the  shar- 
ing' is  a  case  of  hendiadys,  and  should  be 
translated,  The  favor  of  sharing.  And,  at 
the  beginning  of  ver.  5,  does  not  connect  this 
with  some  preceding  statement;  but  it  con- 
nects this  part  of  the  statement  about  their 
giving,  viz.,  that  they  gave  themselves,  with 
previous  modifications  of  the  same  ;  viz.,  that 
it  was  up  to,  and  even  beyond  their  ability, 
that  it  was  of  their  own  accord,  etc.  The 
whole  may  be  translated  thus — For  according 
to  ability,  I  bear  witness,  and  beyond  ability, 
of  their  own  accord,  beseeching  of  us  with 
much  entreaty  the  favor  of  sharing  in  the 
service  to  the  saints,  and  not  as  we  hoped;  but 
themselves  they  gave  first  to  the  Lord,  and  to 
us  through  the  will  of  God.  The  simple 
statement  is  that  they  gave,  and  ever\Tthing 
else  is  a  modification  of  that,  denoting  the 
amount  and  manner  of  their  giving,  what 
they  gave,  and  to  whom  they  gave  it.  'I  bear 
witness.'  The  apostle  knew  their  poverty. 
'Of  their  own  accord.'  This  is  to  be  con- 
nected with  the  participial  clause  following. 
Instead  of  being  besought  to  do  this  favor, 
they  themselves  besought  the  favor  of  a  share 
in  it.  'And  not  as  we  hoped,  but  themselves 
they  gave.'  That  is,  instead  of  the  small  gift, 
which  was  all  that  the  apostle  had  hoped  out 
of  their  povert}7,  they  gave  in  such  a  way  as 
to  involve  and  exhibit  absolute  self-consecra- 
tion and  self-sacrifice.  See  again  Mark  12: 
44,  which  is  a  most  instructive  parallel.  'To 
the  saints'  —  the  church  at  Jerusalem  is 
meant.  (Seel  Cor.  16:  1,  and  Note.)  First 
to  the  Lord,  and  to  us.  Their  giving  to  the 
saints  was  a  giving  first  to  the  Lord  of  saints, 
and  then  to  the  apostle,  who  made  this  matter 
his  own.  (See  Matt.  25:  34  seq.,  and  Gal.  2: 
10.)      'Through   the   will    of   God'— belongs 


Ch.  VIII.] 


II.  CORINTHIANS. 


193 


6  Insomuch  that  we  desired  Titus,  that  as  he  had 
begun,  so  he  would  also  finish  in  you  the  same  grace 
also. 

7  Therefore,  as  ye  abound  in  every  thing,  in  faith,  and 
utterance,  and  knowledge,  and  in  all  diligence,  and  in 
your  love  to  us,  sea  that  ye  abound  in  tbis  grace  also. 

8  I  speak  not  by  commandment,  but  by  occasion  of 
the  forwardness  of  others,  and  to  prove  the  sincerity  of 
your  love. 

9  For  ye  know  the  grace  of  our  Lord  Jesus  Christ, 
that,  though  he  was  rich,  yet  for  your  sakes  he  became 
poor,  that  ye  through  his  poverty  might  be  rich. 

10  And  herein  I  give  my  advice:  fortius  is  expedient 
for  you,  who  have  begun  before,  not  only  to  do,  but  also 
to  be  forward  a  year  ago. 


6  to  us  by  the  will  of  God.  Insomuch  that  we  ex- 
horted Titus,  that  as  he  had  made  a  beginning 
before,  so  he  would  also  complete  in  you  this  grace 

7  also.  But  as  ye  abound  in  every  thing,  in  laith, 
and  utterance,  and  knowledge,  and  in  all  earnest- 
ness, and  in  3  your  love  to  us,  see  that  ye  abound  in 

8  this  grace  also.  I  speak  not  by  way  of  command- 
ment, but  as  proving   through   the  earnestness  of 

9  others  the  sincerity  also  of  your  love.  For  ye  know 
the  grace  of  our  Lord  Jesus  Christ,  that  though  he 
was  rich,  yet  for  your  sakes  he  became  poor,  that 

10  ye  through  his  poverty  might  become  rich.  And 
herein  I  give  my  judgement :  for  this  is  expedient  for 
you,  who  were  the  first  to  make  a  beginning  a  year 


1  Some  ancient  authorities  read,  our  love  to  you. 


with  the  entire  statement.     It  was  by  his  will 
that  they  gave  themselves. 

6.  Insomuch  that  we  desired  Titus- 
better,  We  exhorted.  That  as  he  had  begun 
— should  be,  He  began  before.  The  same 
grace — should  be,  This  grace.  'Grace,'  as 
used  here,  denotes  a  virtue  proceeding  from 
the  grace  of  God,  mentioned  in  ver.  1.  This 
exhortation  was  the  result  of  the  preceding. 
The  zeal  of  the  Macedonians  led  the  apostle 
to  urge  Titus  to  complete  the  same  work 
among  the  Corinthians.  He  wished  to  see 
them  manifesting  this  grace  of  liberality,  as 
well  as  the  other  graces  that  Titus  had  quick- 
ened in  them  by  his  coming.     (See  7:  lOseq.) 

7.  Therefore — should  be,  But.  The  older 
interpreters  had  no  scruples  about  such  an 
arbitrary  interchange  of  conjunctions  as  this 
change  from  but  to  therefore ;  and  our  version 
here  reflects  this  looseness  of  the  interpreters. 
(See  Winer,  450,  451.)  The  conjunction  indi- 
cates that  the  apostle  turns  from  his  account 
of  the  Macedonian  churches  to  direct  exhorta- 
tion addressed  to  the  Corinthians.  In  faith, 
and  utterance,  and  knowledge,  and  in 
all  diligence,  and  in  your  love  to  us — 
should  be,  By  faith,  etc.,  denoting  that  by 
which  they  excel.  'Utterance' — strictly, 
word.  This  enumeration  of  the  things  in 
which  the  Corinthians  abound  is  the  same  as 
in  1  Cor.  1 :  5  (see  Note) ;  and  it  indicates  the 
discrimination  of  the  apostle  in  the  distribu- 
tion of  his  praise.  'And  all  diligence' — 
should  be,  And,  every  zeal.  The  Greek  is  dis- 
tributive, meaning  every  kind  or  form  of 
earnestness. 

8.  I  speak  not  by  commandment,  but 
by  occasion  of  the  forwardness  of  others, 
and  to  prove  the  sincerity  of  your  love — 
should  be,  /  speak  not  by  way  of  command- 
ment, but  as  testing,  through  the  zeal  of  others, 


the  genuineness  also  of  your  love.  (See  on  1 
Cor.  7:6.)  He  sets  before  them  for  imitation 
this  zeal  of  others,  and  so  tests  the  genuine- 
ness of  their  love.  The  love  meant  is  their 
love  as  Christians  for  their  brethren,  which 
he  urges  them  to  show  by  their  liberality. 

9.  For  ye  know  the  grace  of  our  Lord 
Jesus  Christ.  This  gives  a  motive  for  the 
exhortation  of  the  apostle ;  but,  strictly  speak- 
ing, it  serves  as  a  proof  that  this  does  test  the 
genuineness  of  their  love,  since  Christ  is  their 
example,  and  their  love  shows  itself  to  be 
genuine  by  its  resemblance  to  his.  '  Grace ' — 
the  exhibition  of  his  favor.  Rich — in  his 
heavenly  exaltation,  before  his  incarnation. 
Became  poor — by  taking  human  nature  and 
condition.  That  ye,  through  his  poverty, 
might  be  rich — should  be,  That  ye,  by  the 
poverty  of  that  one,  might  be  enriched.  '  That 
one' — in  Greek,  the  demonstrative  pronoun, 
which  is  more  emphatic  than  the  simple  per- 
sonal pronoun,  and  is  intended  here  to  bring 
out  the  contrast  between  the  person,  Christ, 
and  the  condition,  poverty.  (On  the  enrich- 
ment of  the  Christian  by  Christ,  cf.  4:  17,  18; 
5:  1-5,  17-21;  1  Cor.  15:  3,21-23;  Eom.  8: 
1-11,  14-18,  28-39;  5:  1-5;  Kev.  3:  18,  etc.) 
The  argument  of  the  verse  is  that  Christ's  was 
a  self-sacrificing  love,  and  theirs  must  be  the 
same,  to  be  genuine. 

10.  And  herein  I  give  my  advice.  The 
word  'advice'  is  to  be  emphasized,  to  con- 
trast it  with  the  word  'commandment,'  in 
ver.  8.  It  is  advice,  and  not  command,  that 
he  gives.  For  this  is  expedient  for  you — 
the  thing  meant  is  giving  advice,  instead  of 
command.  Command  might  be  expedient  in 
the  case  of  those  who  had  never  shown  any 
disposition  to  give  ;  but  advice  is  the  thing  for 
them.  The  apostle  says  that  it  is  expedient, 
not  fitting ;  because  if  a  command  is^  uainec- 


194 


II.  CORINTHIANS. 


[Ch.  VIII. 


11  Now  therefore  perform  the  doing  of  it;  thatas<^er« 
was  a  readiness  to  will,  so  there  may  be  a  performance 
also  out  of  that  which  ye  have. 

12  For  if  there  be  first  a  willing  mind,  it  if  accepted 
accordiug  to  that  a  man  hath,  and  not  according  to  that 
he  hath  not. 

13  For  I  mean  not  that  other  men  be  eased,  and  ye 
burdened: 

14  But  by  an  equality,  that  now  at  this  time  your 
abundance  may  be  a  supply  for  their  want,  that  their 
abundance  also  may  be  a  supply  for  your  want;  that 
there  may  be  equality : 


11  ago,  not  only  to  do,  but  also  to  will.  But  now  com- 
plete the  doing  also;  that  as  there  was  the  readiness 
to  will,  so  there  may  be  the  completion  also  out  of 

12  your  ability.  For  if  the  readiness  is  there,  it  is  ac- 
ceptable according  as  a  man  hath,  not  according  as 

13  he  hath  not.     For  I  say  not  this,  that  others  may  be 
13  eased,  and  ye    distressed:    but   by   equality;    your 

abundance  being  a  supply  at  this  present  time  for 
their  want,  that  their  abundance  also  may  become  a 
supply  for  your  want;  that  there  may  be  equality: 


essary,  to  give  it  lowers  the  quality  of  the 
action,  and  hence  is  inexpedient.  Who  have 
begun  before,  not  only  to  do,  but  also  to 
be  forward,  a  year  ago — should  be,  Who 
were  the  first  to  begin,  a  year  ago,  not  only  to 
do,  but  also  to  will.  There  is  probably  a  con- 
trust  with  the  Macedonians  intended.  You 
are  men,  the  apostle  says,  who  began  before 
the  Macedonians  in  this  matter ;  and  now  cer- 
tainly advice,  rather  than  command,  to  follow 
their  example  in  carrying  out  the  thing  so 
begun,  is  expedient  for  you.  (See  Win^r,  560.) 
They  had  the  start  of  the  Macedonians,  not 
only  in  doing  this,  but  also  in  the  will,  the 
purpose  to  do  it,  so  that  their  whole  action  in 
the  matter  antedated  that  of  the  Macedo- 
nians, and  they  could  not  be  said  to  have  had 
their  cue  from  them  in  any  part  of  it. 

11.  Now,  therefore,  perform  the  doing 
of  it — should  be,  But  now  complete  the  doing 
also.  Paul  assumes  throughout  that  their 
willingness  is  unabated;  and  now  he  urges  on 
them  to  complete,  not  only  the  willing,  but 
also  the  doing  of  the  work  of  love.  That  as 
there  was  a  readiness  to  will*  so  there 
may  be  a  performance  also  out  of  that 
which  ye  have— should  be,  That  as  there  is 
the  readiness  to  will,  so  there  may  be  the  com- 
pletion also  out  of  your  possession.  Meyer 
supplies  the  copula,  instead  of  the  substantive 
verb,  in  both  parts  of  this  sentence,  making 
the  predicate  the  last  phrase,  so  that  it  would 
read,  That  as  the  readiness  to  will  is  accord- 
ing to  your  possession,  so  the  completion  may 
be  according  to  the  sam.e.  It  is  a  question  as 
to  what  Paul's  main  object  seems  to  be — 
whether  it  is  to  obtain  a  certain  measure  of  be- 
neficence from  them,  or  the  beneficence  itself. 
The  latter  is  more  probable;  and  the  measure 
comes  in  as  an  incidental  matter,  as  in  our 
version.  Out  of  that  which  you  have.'  —  liter- 
ally, Out  of  the  (your)  having.  According  to 
Winer  and  others,  this  denotes  the  standard 
of  their  giving — according  to  your  possession. 
(See  Winer,  368.) 


12.  For  if  there  be  first  a  willing  mind, 

etc. — should  be,  For  if  the  readiness  is  pres- 
ent, it  is  acceptable,  according  as  it  hath,  not 
according  as  it  hath  not.  On  the  substitution 
of  It  hath  for  A  man  hath,  see  Crit.  Notes. 
There  is  a  personification  of  the  readiness,  or 
willingness,  which  is  represented  as  having, 
and  not  having. 

13.  For  I  mean  not  that  other  men  be 
eased,  and  ye  burdened — should  be,  For 
it  is  not  that  there  may  be  ease  for  others, 
and  for  you  distress.  Our  version  does  not 
preserve  the  construction  of  the  Greek,  in 
which  the  clause  beginning  with  that  denotes 
the  purpose  of  the  preceding.  The  words  to 
be  supplied  are  simply  it  is,  referring  to  the 
contribution  asked  of  them.  'Ease' — relief 
from  the  troubles  of  poverty.  This  verse  con- 
firms, in  connection  with  the  following  verse, 
the  statement  of  ver.  12,  that  men  are  asked 
to  give  only  of  what  they  have,  or  according 
to  their  means,  by  showing  that  the  object  for 
which  he  asks  them  to  give  is  not  the  relief  of 
others  by  the  affliction  of  themselves,  as  would 
be  the  case,  if  they  gave  beyond  their  means. 

14.  But  by  an  equality,  that  now  at  this 
time  your  abundance  may  be  a  supply 
for  their  want,  that  their  abundance  also 
may  be  a  supply  for  your  want— should 
be,  But  according  to  equality.  At  the  present 
time  your  abundance  is  for  their  lack,  in  order 
that  also  their  abundance  may  come  to  be  for 
your  lack.  The  Greek  does  not  admit  of  sup- 
plying'that  .  .  .  may  be'  after 'equality '  ; 
but  only  'is,'  as  above.  And  probably  the 
phrase,  'but  according  to  equality,'  belongs 
with  the  preceding  verse,  in  order  to  avoid 
the  repetition  of  the  same  idea  at  the  begin- 
ning and  end  of  this  same  sentence.  Ver.  13 
would  read  then  For  it — [i.  e.,  the  contribu- 
tion asked  of  them) — is  not  that  there  may  be 
ease  for  others,  and  affliction  for  you;  but  (it 
is)  on  the  principle  of  equality.  And  this 
verse  would  read  as  above,  with  That  there 
may  come  to  be  equality  to  close  that.     The 


Ch.  VIII.] 


II.  CORINTHIANS. 


195 


15  As  it  is  written,  He  that  had  gathered  much  had 
nothing  over;  and  he  that  had  gathered  little  had  no 
lack. 

16  But  thanks  he  to  God,  which  put  the  same  earnest 
care  into  the  heart  of  Titus  for  you. 

17  For  indeed  he  accepted  the  exhortation  ;  but  be- 
ing more  forward,  of  his  own  accord  he  went  unto  you. 

18  And  we  have  sent  with  him  the  brother,  whose 
praise  is  in  the  gospel  throughout  all  the  churches  ; 

19  And  not  that  only,  but  who  was  also  chosen  of  the 
churches  to  travel  with  us  with  this  grace,  which  is  ad- 
ministered by  us  to  the  glory  of  the  same  Lord,  and 
declaration  o/your  ready  mind: 

2U  Avoiding  this,  that  no  man  should  blame  us  in 
this  abuudance  which  is  administered  by  us: 


15  as  it  is  written,  He  that  gathered  much  had  nothing 
over;  and  he  that  gathered  little  had  no  lack. 

16  But  thanks    be  to  God,  who   puttetb   the  same 

17  earnest  care  for  you  into  the  heart  of  Titus.  For 
indeed  he  accepted  our  exhortation  ;  but  being  him- 
self very  earnest,  he  went  forth  unto  you  of  his  own 

18  accord.  And  we  have  sent  together  with  him  the 
brother  whose  praise  in  the  gospel  it  spread  through 

19  all  the  churches;  and  not  only  so,  but  who  was  al- 
so appointed  by  the  churches  to  travel  with  us  in 
the  matter  o/this  grace,  which  is  ministered  by  us  to 
the  glory  of  the  Lord,  and  to  shew  our  readiness: 

20  avoiding  this,  that  any  man  should  blame  us  in  the 


purpose  stated,  'That  also  their  abundance 
may  come  to  be  for  your  lack,'  supposes  that 
at  some  time  the  case  might  be  reversed,  the 
church  at  Jerusalem  becoming  comparatively 
prosperous,  and  vice  versa,  in  which  case  the 
present  favor  would  be  returned. 

15.  As  it  is  written.  The  quotation  is 
from  Ex.  16:  18..  The  word  'gathered,'  in 
the  two  clauses,  is  from  the  context  of  the 
passage  in  Exodus.  The  statement  is  taken 
from  the  account  of  the  gathering  of  manna 
by  the  children  of  Israel,  in  which  each  man, 
no  matter  what  he  gathered,  was  found  to 
have  an  omer,  neither  more  nor  less.  The 
apostle  sees  in  it  a  parable  of  God's  intent  to 
equalize  things  through  the  liberality  of  the 
rich. 

16.  Bnt  thanks  be  to  God,  which  put,  etc. 
— should  be,  Who  gives  the  same  zeal  for  you 
in  the  heart  of  Titus.  The  apostle  probably 
means  the  same  zeal  that  he  himself  has,  and 
which  he  has  shown  in  the  earnestness  of  the 
preceding  exhortation.  With  this  verse,  he 
passes  over  to  the  practical  details  about  the 
appointment  of  Titus  to  the  work  of  collec- 
tion. 

17.  For  indeed  he  accepted  the  exhor- 
tation— better,  Because  on  the  one  hand  he 
accepted  the  exhortation,  but  on  the  other, 
being  more  zealous,  he  came  to  you  of  his  own 
accord.  The  exhortation  meant  is  to  come  to 
them.  'More  zealous' — viz.,  than  the  mere 
acceptance  of  an  exhortation  would  imply. 
Of  his  own  accord — not,  of  course,  without 
the  exhortation  named;  but  complying  vol- 
untarily with  it,  as  according  with  his  own 
wish.  'He  came.'  This  action  was  not  past 
at  the  time  of  writing;  but  would  be  when 
the  letter  was  read — the  epistolary  aorist. 

18.  And  we  have  sent  with  him — should 
be,  We  sent,  etc.  The  brother.  Who  this 
was  is  not  known.     Paul  calls  no  name,  ex- 


cept that  of  Titus,  in  any  mention  made  by 
him  of  this  collection  for  the  church  at  Jeru- 
salem. Whose  praise  is  in  the  gospel 
throughout,  etc. — should  be,  Whose  praise 
in  the  gospel  is  throughout,  etc.  In  the  gos- 
pel, denotes  the  sphere  in  which  the  brother 
has  praise,  in  the  defence  and  proclamation  of 
the  gospel. 

19.  Chosen  of  the  churches,  etc. — should 
be,  Chosen  by  the  churches  to  be  our  traveling 
companion  in  the  matter  of  this  charity  min- 
istered by  us,  for  the  glory  of  the  Lord  him- 
self, and  for  our  readiness.  On  the  change 
from  'with  this  grace'  to  'in  the  matter  of 
this  grace,'  and  from  'your  ready  mind'  to 
'our  readiness,'  see  Crit.  Notes.  On  the  word 
administered,  see  on  3:  3.  The  'glory  of 
the  Lord'  and  'our  readiness'  are  both  gov- 
erned by  the  same  preposition;  and  the  inser- 
tion of  the  words  'declaration  of  in  the  Eng- 
lish Version,  and  of  'to  shew'  in  the  Revised 
Version,  is  therefore  out  of  place.  The  two 
cannot  easilj7  be  connected  with  the  ministra- 
tion of  the  charity  by  the  apostle,  and  are 
therefore  to  be  considered  as  denoting  the  pur- 
pose of  the  appointment  of  his  associate  by 
the  churches.  It  conduced  to  the  glory  of  the 
Lord,  and  to  his  own  readiness  to  undertake 
the  work.  How  this  is  brought  about  is  indi- 
cated in  the  next  verse. 

20.  Avoiding  this,  that  no  man  should 
blame  ns  in  this  abundance  which  is  ad- 
ministered by  us — better,  Caring  for  this, 
that  no  one  may  blame  us  in  the  matter  of 
this  bounty  ministered  by  us.  The  participle 
with  which  the  verse  begins  is  to  be  connected 
with  the  statement  of  the  sending  of  the 
brother,  in  ver.  18.  'We  sent  him,'  Paul 
says,  'by  way  of  caring  for  this,  that  no  one 
blame  us  in  this  matter.'  By  having  this 
associate  appointed,  he  avoided  all  possible 
charges  of  dishonesty  in  the  administration 


196 


II.  CORINTHIANS. 


[Ch.  VIII. 


21  Providing  for  honest  things,  not  only  in  the  sight 
of  the  Lord,  but  also  in  the  sight  of  men. 

22  And  we  have  sent  with  them  our  brother,  whom 
we  have  oftentimes  proved  diligent  in  many  things,  but 
now  much  more  diligent,  upon  the  great  confidence 
which  I  have  in  you. 

23  Whether  any  do  inquire  of  Titus,  he  is  my  partner 
and  fellow  helper  concerning  you:  or  our  brethren  be 
inquired  of,  they  are  the  messengers  of  the  churches, 
and  the  glorv  of  Christ. 

24  Wherefore  shew  ye  to  them,  and  before  the 
churches,  the  proof  of  your  love,  and  of  our  boasting 
on  your  behalf. 


21  matter  of  this  bounty  which  is  7iiinistered  by  us:  for 
we  take  thought  for  things  honourable,  not  only  in 
the  sight  of  the  Lord,  but  also  in  the  sight  of  men. 

22  And  we  have  sent  with  them  our  brother,  whom  we 
have  many  times  proved  earnest  in  many  things, 
but  now  much  more  earnest,  by  reason  of  the  great 

23  confidence  which  he  hath  in  you.  Whether  any  in- 
quire about  Titus,  he  is  my  partner  and  my  fellow- 
worker  to  you-ward ;  or  our  brethren,  they  are  the 
1  messengers  of  the  churches,  they  are  the  glory  of 

24  Christ.  2Shew  ye  therefore  unto  them  in  the  face 
of  the  churches  the  proof  of  your  love,  and  of  our 
glorying  on  your  behalf. 


1  Gr.  apostles 'I  Or,  Shew  ye  there/ore  in  the  face  .  .  .  on  your  behalf  unto  them. 


of  the  trust.  This  precaution,  and  such  mat- 
ters of  apology  and  self-defence  as  in  chap. 
12:  17,  18,  are  indications  of  a  sad  state  of  feel- 
ing toward  Paul,  even  in  his  own  churches. 

21.  Providing  for  honest  things — should 
be,  For  we  take  thought  for  things  honorable. 
(See  Crit.  Notes.)  '  Honest'  was  a  good  trans- 
lation of  the  Greek  word  at  the  time  of  mak- 
ing the  Authorized  Version  ;  but  is  too  specific 
now.  The  word  means  good,  morally.  Not 
only  in  the  sight  of  the  Lord.  If  he  only 
was  to  be  satisfied,  this  precaution  would  be 
unnecessary;  but  the  apostle  knew  that  he 
had  also  to  guard  against  the  suspicions  of 
men.  To  be  right,  as  well  as  to  appear  right, 
is  necessary  with  God;  to  appear  right,  as  well 
as  to  be    right,  is  sometimes  necessary  with 

men. 

22.  And  we  have  sent   .   .   .  we   have 

proved — should  be,  And  we  sent  .  .  .  we 
proved.  Diligent  —  should  be,  zealous,  or 
earnest.  Upon  the  great  confidence 
which  I  have  in  you— should  be,  For,  or  on 
account  of  his  great  confidence  in  you.  This 
brother  is  nameless,  and  unknown,  like  the 
one  in  ver.  18.  The  revisers,  by  translating 
'many  times,'  'in  many  things,' instead  of 
oftentimes,  etc.,  have  preserved,  as  far  as  pos- 
sible, the  four  repetitions  of  the  same  word  in 
this  verse,  in  which  it  is  so  characteristic  of 
the  apostle's  style. 

23.  He  is  my  partner  and  fellow-helper 
concerning  you — should  be,  He  is  my  part- 
ner, and  toward  you  my  helper.  The  latter 
part  of  the  predicate  denotes  what  he  is  to 
Paul,  in  the  special  matter  of  his  relations  to 
the  church.  Or  our  brethren— those  men- 
tioned in  verses  18  and  22  are  meant.  They 
are  the  messengers  of  the  churches.  The 
word  'messengers'  is  in  the  Greek  the  same 
as  the  word  for  'apostles'  ;  and  its  use  here  is 
one  of  the  instances  of  the  unofficial  use  of  the 
.official  titles  of  church  officers  in   the  New 


Testament.       The    glory  of   Christ  —  men 

whose  work  and  life  bring  glory  to  Christ. 
Paul  makes  a  distinction  here  between  Titus 
and  these  brethren  from  the  churches,  putting 
the  work  of  Titus,  in  some  sense,  on  a  level 
with  his  own. 

24.  Wherefore  show  ye  to  them,  and 
before  the  churches,  the  proof  of  your 
love,  and  of  our  boasting  on  your  behalf. 
There  is  strong  proof  that  the  verb  here  is 
participial  in  its  form.  And  in  this  case,  it  is 
probable  that  a  verb  is  to  be  supplied  from 
the  participle  before  the  phrase,  'before  the 
churches,'  the  thought  being  that  in  showing 
this  proof  to  them,  you  show  it  before  the 
churches.  It  would  read  then,  Showing 
therefore  the  proof  of  your  love,  and  of  our 
glorying  in  your  behalf  to  them,  you  show  it 
before  the  churches.  These  men  were  the 
messengers  of  the  churches;  and  what  the 
Corinthians  show  to  them,  therefore,  they 
show  before  the  churches.  This  is  a  motive, 
then,  for  them  to  do  the  thing  stated.  The 
love  meant  is  their  love  for  their  brethren. 
On  Paul's  boasting  in  their  behalf,  cf.  9:  2. 

CRITICAL  NOTES. — CHAPTER  VIII. 

4.  That  we  would  receive  is  found  in  only  a 
few  unimportant  MSS.  and  versions. 

12.  A  man  is  found  in  C2L  cop  syrP°*  etc. 
It  is  omitted  in  NBC*DEFG,  etc.,  it  vulg 
syrPtxt,  etc. 

19.  Your  ready  mind  is  the  reading  of  only 
F  and  a  few  other  unimportant  authorities. 
Our  is  the  correct  reading. 

21.  Providing  is  the  reading  of  KL,  etc.  ; 
for  we  provide  is  found  in  KBDEFGP,  etc., 
it  vulg  syrutr,  etc. 

24.  Shew  ye  is  found  in  NCDbandc  E**,  etc., 
f  vulg  syrntr,  cop,  etc.  Shelving  is  the  reading 
of  BD*E*  FG  d  e  g,  etc.  The  latter  is  inter- 
nally much  more  probable. 


Ch.  IX.] 


II.  CORINTHIANS. 


197 


CHAPTER  IX. 


FOR  as  touching  tbe  ministering  to  the  saints,  it  is 
superfluous  lor  mc  to  write  to  you: 

2  For  1  know  the  forwardness  of  your  mind,  forwhich 
I  boast  of  you  to  them  of  Macedonia,  that  Acliaia  was 
ready  a  year  ago;  and  your  zeal  hath  provoked  very 
many. 

3  Yet  have  I  sent  the  brethren,  lest  our  boasting  of 
you  should  be  in  vain  in  this  behalf;  that,  as  I  said,  ye 
may  lie  ready: 

4  Lest  haply  if  they  of  Macedonia  come  with  me,  and 
find  you  unprepared,  we  (that  we  say  not,  ye)  should  be 
ashamed  iu  this  same  confident  boasting. 


1  For  as  touching  the  ministering  to  the  saints,  it 

2  is  superfluous  for  me  to  write  to  you:  for  I  know 
your  readiness,  of  which  I  glorv  on  your  behalf  to 
them  of  Macedonia,  that  Achaia  hath  been  prepared 
forayearpast;  and  '  your  zeal  hath  stirred  up  *  very 

3  many  of  them.  But  I  have  sent  the  brethren,  tha't 
our  glorying  on  your  behalf  may  not  be  made  void 
in  this  respect;  that,  even  as  I  said,  ye  may  be  pre- 

4  pared:  lest  by  any  means,  if  there  come  with  me 
any  of  Macedonia,  and  find  you  unprepared,  we 
(that  we  say  not,  ye)  should  be  put  to  shame  in  this 


1  Or,  emulation  of  you 2  Gr.  the  more  part. 


ANALYSIS. 

Continuation  of  Paul's  exhortation  about 
the  collection  for  the  church  at  Jerusalem. 

1,  2.  Acknowledgment  of  the  readiness  of 
the  Corinthians.  3-5.  Reason  for  sending 
the  brethren,  that  this  confidence  might  not 
be  put  to  shame.  6.  The  reward  of  giving 
proportioned  to  the  generosity  of  the  gift.  7. 
The  spirit  in  giving  must  be  cheerful,  not 
grudging.  8-11.  God  will  supply  the  means, 
and  multiply  the  fruits,  of  such  giving.  12- 
14.  Thanksgiving  to  God  from  the  receiverof 
gifts  is  a  fruit  of  giving,  as  well  as  the  supply 
of  his  wants.  15.  Thanks  to  God  for  his  gift 
of  grace,  that  has  such  fruits  of  good-will  and 
of  gratitude  among  men. 


Ch.  9  :  1.  For  as  touching  the  minis- 
tering to  the  saints — better,  For  concerning 
the  service  to  the  saints.  (See  on  3:  3.)  The 
service  meant  is  the  contribution  to  the 
church  at  Jerusalem,  as  before.  It  is  super- 
fluous. What  Paul  has  said  in  the  preced- 
ing chapter  has  had  reference  to  the  reception 
of  the  messengers,  the  measure  of  the  gift  re- 
quired, and  other  details,  rather  than  the  duty 
itself.  Any  reference  to  that  has  been  rather 
veiled.  And  now  Paul  gives  as  a  reason  for 
dwelling  on  these  things,  rather  than  the  ser- 
vice itself,  that  the  latter  is  superfluous.  At 
the  same  time,  with  his  accustomed  tact,  he 
introduces  in  this  very  way  another  indirect 
exhortation  to  benevolence. 

2.  For  I  know  the  forwardness  of  your 
mind — better,  simply,  Your  readiness.  This 
readiness  makes  it  superfluous  to  write  to 
them  about  it.  For  which  I  boast  of  you 
to  them  of  Macedonia — should  be,  Of  which 
I  boast  for  you  to  the  Macedonians.     That 


Achaia  was  ready  a  year  ago— should  be, 
That  Achaia,  has  been  prepared  since  a  year 
ago.  'Achaia'  is  not  simply  the  church  at 
Corinth,  but  the  whole  province  of  which  this 
church  was  the  Christian  centre.  And  your 
zeal  hath  provoked  very  many— should  be, 
And  your  zeal  stirred  up  the  most  (of  them.) 
It  was  an  incitement  to  them  to  take  up  the 
same  matter. 

3.  Yet  have  I  sent  the  brethren— should 
be,  But  I  sent  the  brethren.  In  spite  of  his 
confidence  that  they  are  surely  ready,  he 
sends  the  messengers  to  make  it  sure.  Lest 
our  boasting  of  you  should  be  in  vain  in 
this  behalf— should  be,  In  order  that  our 
boasting  for  you  may  not  be  made  void  in  this 
respect.  Ye  may  be  ready —  better,  You 
may  be  prepared.  It  is  a  participle,  instead 
of  an  adjective,  and  denotes  the  act,  as  well 
as  the  state  of  preparation.  As  I  said — refers 
to  the  statement  in  the  preceding  verse,  that 
'Achaia  has  been  prepared  since  a  year  ago.' 

4.  Lest  haply,  if  they  of  Macedonia 
come  with  me— should  be,  Lest  by  any 
means,  if  Macedonians  come  with  me.  We 
(that  we  say  not  ye).  Of  course,there  would 
be  room  for  both  to  be  ashamed  ;  he,  that  he 
had  boasted  without  cause;  and  they  that,  in 
a  matter  where  they  had  started  so  promis- 
ingly, they  had  been  so  backward  and  negli- 
gent as  to  make  his  glorying  vain.  He  men- 
tions his  own  shame,  as  he  says,  not  to  speak 
of  theirs.  Should  be  ashamed  in  this 
same  confident  boasting — should  he,  May 
be  ashamed  in  this  confidence.  Paul  himself, 
it  must  be  remembered,  was  intending  to 
come  to  them,  partly  on  this  very  errand  of 
the  collection  for  the  church  at  Jerusalem; 
and  Titus,  and  the  two  brethren  accompany- 
ing him,  were  sent  before  to  prepare  the  way. 
(See  1  Cor.  1G:  1-9;  ch.  13:  1-10.) 


198 


II.  CORINTHIANS. 


[Ch.  IX. 


5  Therefore  I  thought  it  necessary  to  exhort  the 
brethren,  that  they  would  go  before  unto  you,  and  make 
up  beforehand  your  bounty,  whereof  ye  had  notice  be- 
fore, that  the  same  might  be  ready,  as  a  mater  of  bounty, 
and  not  as  0/ covetousness. 

6  But  this  /  say,  He  which  soweth  sparingly  shall 
reap  also  sparingly;  and  he  which  soweth  bountifully 
shall  reap  also  bountifully. 

7  Every  man  according  as  he  purposeth  in  his  heart, 
so  let  him  give ;  not  grudgingly,  or  of  necessity :  for  God 
loveth  a  cheerful  giver. 

8  And  God  is  able  to  make  all  grace  abound  toward 
you  ;  that  ye,  always  having  all  sufficiency  in  all  things, 
may  abound  to  every  good  work  : 


5  confidence.  I  thought  it  necessary  therefore  to  in- 
treat  the  brethren,  that  they  would  go  before  unto 
you,  and  make  up  beforehand  your  afore-promised 
1  bounty,  that  the  same  might  be  ready,  as  a  matter 
of  bounty,  and  not  of  a  extortion. 

6  But  this  /  say,  He  that  soweth  sparingly  shall 
reap  also  sparingly;  and  he  that  soweth  •*  bounti- 

7  fully  shall  reap  also  3 bountifully.  Let  each  man  do 
according  as  he  hath  purposed  in  his  heart;  not 
^grudgingly,  or  of  necessity :  for  God  loveth  a  eheer- 

8  ful  giver.  And  God  is  able  to  make  all  grace  abound 
unto  you ;  that  ye,  having  always  all  sufficiency  in 


1  Gr.  bleating ...  .i  Or,  covetousness . . .  .3  Gr.  with  blessings 4  Gr.  of  sorrow. 


5.  Therefore  I  thought  it  necessary- 
better,  I  thought  it  necessary  therefore.  The 
brethren— viz.,  Titus  and  the  two  others 
(Seech.  8:  16-18,22.)  That  they  would  go 
before— that  is,  before  Paul  and  his  compan- 
ions came.  And  make  up  beforehand 
your  bounty,  whereof  ye  had  notice  be- 
fore, that  the  same  might  be  ready,  as  a 
matter  of  bounty,  and  not  as  of  covet- 
ousness — should  be,  And  make  ready  before- 
hand your  before-promised  blessing,  so  that 
this  shall  be  ready  in  this  manner,  as  a  bless- 
ing, not  as  covetousness.  (See  Crit.  Notes.) 
The  apostle  calls  this  gift  a  blessing;  literally, 
a  benediction.  At  first  the  word  denoted  a 
spoken,  but  here  an  acted,  blessing.  'As  a 
blessing,  not  as  covetousness.'  This  denotes, 
by  way  of  the  difference  in  spirit  between  the 
two,  a  liberal  and  a  niggardly  gift.  The 
former  is  given  in  a  single  desire  to  bless 
others;  the  latter,  with  the  covetous  spirit 
that  seeks  to  keep  as  much  as  possible  for 
itself. 

6.  But  this  I  say — should  be,  probably, 
But  in  regard  to  this,  viz.,  the  giving  as  a 
blessing,  not  as  covetousness.  It  is  doubtful 
if  it  is  admissible  in  Greek  to  supply  'I  say,' 
as  in  our  version.  (But  see  Winer,  596.) 
He  which  soweth  sparingly.  The  figure 
represents  a  person's  action  in  life  as  a  sowing 
and  a  reaping;  the  consequences  of  an  act 
are  the  fruit  that  a  man  reaps  from  it.  And 
according  to  the  law  of  sowing  and  reaping, 
if  in  any  such  matter  as  giving,  working,  or 
the  like,  the  action  is  sparse  and  saving,  the 
reaping  will  be  the  same.  And  he  which 
soweth  bountifully,  shall  reapalso  boun- 
tifully— should  be,  And  he  that  sows  with 
blessings,  will  reap  also  with  blessings.  By 
'with  blessings'  is  meant  sowing  and  reaping, 
so  that  blessings  result.     If  a  man  acts  in  such 


a  way  that  blessings  come  to  others,  he  will 
reap  such  consequences  as  to  bless  himself. 
(See  Winer,  392,394.) 

7.  Every  man,  according  as  he  purpos- 
eth in  his  heart,  so  let  him  give;  not 
grudgingly,  or  of  necessity — should  be, 
Let  each  man  give  as  he  has  purposed  in  his 
heart;  not  from  grief,  or  from  necessity. 
(See  Crit.  Notes.)  The 'grief  is  the  state  of 
mind  from  which  the  gift  comes.  Paul  does 
not  wish  it  to  come  from  a  "morose  and  un- 
willing" mind,  grieved  to  have  to  give. 
'For  God  loveth  a  cheerful  giver.'  This  say- 
ing is  found  in  the  Septuagint  version  of 
Prov.  22:  8,  though  it  is  not  found  in  the 
Hebrew  text.  It  reads  there,  'A  cheerful 
man  and  a  giver  God  praises.'  The  apostle 
puts  this  in,  in  order  to  guard  against  any  un- 
willing gift  to  which  one  might  be  compelled 
by  his  urgent  appeal.  He  would  have  them 
feel  that  the  mere  outward  act  of  giving  is 
not  commendable,  and  does  not  win  God's 
love;  but  only  that  which  comes  from  the 
spontaneous  and  glad  desire  of  the  heart  to 
benefit  others.  The  principle  is  the  same  as 
in  our  Lord's  directions  about  almsgiving  in 
Matt.  6:  2-4,  that  giving  must  be  giving,  in- 
wardly and  in  its  purpose,  as  well  as  in  the 
outward  act.  The  outward  act  is  beautiful, 
and  must  not,  therefore,  be  joined  to  an  un- 
lovely spirit;  it  is  unselfish,  and  must  not 
have  a  selfish  motive. 

8.  And  God  "s  able  to  make  all  grace 
abound  toward  you— should  be,  probably, 
Every  gift  abound.  So  Meyer,  Grimm.  The 
word  is  the  very  flexible  word  translated 
grace  in  our  version;  but  having  also  this 
meaning  of  gift,  as  a  manifestation  of  favor 
from  one  person  to  another.  The  general 
subject  here,  from  ver.  8  to  11,  is  God's  be- 
stowal of  the  means  to  gratify   benevolent 


Ch.  IX.] 


II.  CORINTHIANS. 


199 


9  (As  it  is  written,  He  hath  dispersed  abroad  ;  he 
hath  given  to  the  poor:  his  righteousness  reinaiueth  for 
ever. 

10  Now  he  that  ruiuistereth  seed  to  the  sower  both 
minister  bread  for  your  food,  and  multiply  your  seed 
sown,  and  increase  the  fruits  of  your  righteousness:) 

11  Being  enriched  in  every  thing  to  all  bnuntiful- 
ness,  which  causeth  through  us  thanksgiving  to  Uod. 


9  everything,  may  abound  unto  every  good  work:  as 
it  is  written, 

He  hath  scattered  abroad,  he  hath  given  to  the 

poor ; 
His  righteousness  abideth  forever. 
10  And  he  that  supplieth  seed  to  the  sower  and  bread 
for  food,  shall  supply  and  multiply   your  seed  for 
sowing,  and  increase  the  fruits  of  your  righteous- 


desires  on  such  as  have  these  desires  ;  and  the 
translation  gift  is  in  better  accord  with  this 
general  subject.  It  means  the  gifts  of  out- 
ward prosperity  and  abundance.  That  ye, 
always  having  all  sufficiency  in  all  things 
— should  be,  In  order  that,  having  always  in 
everything  every  independence.  The  word 
translated  'sufficiency'  means  strictly  self- 
sufficiency,  the  state  in  which  one  has  enough 
himself  to  be  independent  of  others — self- 
supporting.  Hence,  it  is  used  in  1  Tim.  6:6; 
Phil.  4:  11,  of  contentment.  There  is  a  ques- 
tion whether  it  is  used  here  to  denote  outward 
or  inward  independence;  that  which  comes 
from  a  steady  or  grateful  spirit,  or  from  suffi- 
cient means.  But  here  again  the  general  sub- 
ject decides  for  the  latter.  May  abound. 
Notice  how  the  verse  is  bound  together  by 
this  repeated  'abound.'  'God  is  able  to 
make  every  gift  abound  .  .  .  that  you  may 
abound.'  A  similar  characteristic  of  Paul's 
style  is  found  in  the  repetition  of  'all'  and 
'every'  in  the  verse.  May  abound  to — 
may  have  abundance  for;  may  have  an  over- 
flow of  good  things  that  shall  result  in  good 
works. 

9.  As  it  is  written.  The  quotation  is  from 
Ps.  112:  9.  He  hath  dispersed  abroad; 
he  hath  given  to  the  poor — should  be,  He 
scattered,  he  gave  to  the  poor.  The  scattering 
is  in  contrast  with  the  collection  of  things  for 
themselves  that  characterizes  others.  His 
righteousness  remaineth  forever.  This 
saying  in  the  original  is  in  immediate  paral- 
lelism with  "his  horn  shall  be  exalted  with 
honor,"  and  indirectly  with  "the  righteous 
shall  be  held  in  everlasting  remembrance"  ; 
and  the  thought  is  probably  that  his  right- 
eousness is  a  perpetual  memorial  of  him,  an 
enduring  monument.  Paul  may  have  quoted 
it  with  the  idea  of  the  perpetuity  of  the  right- 
eousness itself.  The  quotation  is  evidently 
intended  to  bring  to  mind  the  beautiful  de- 
scription in  the  Psalm  of  such  righteousness  as 
Paul  lias  been  commending. 

10.  Now  he  that  ministereth  seed  to 
the  sower  both  minister  bread  for  your 


food,  and  multiply  your  food  sown,  and 
increase  the  fruits  of  your  righteousness 

—should  be,  And  he  that  supplieth  seed  to  the 
sower,  and  bread  for  food,  will  supply  and 
multiply  your  seed,  and  will  increase  the  fruits 
of  your  righteousness.  The  conjunction  at 
the  beginning  does  not  introduce  a  new  sub- 
ject, but  continues  the  previous  one.  The 
description  of  God  as  'he  that  supplieth  seed 
to  the  sower,  and  bread  for  food,'  is  taken 
from  Isa:  55:  10;  and  this  is  a  sufficient  reason 
for  keeping  together  the  two  parts,  instead  of 
separating  them,  as  in  our  version.  It  is 
interesting  too  that  Isaiah  uses  this  as  an 
analogy  of  deeper  things  in  God.  The  sztp- 
plying  and  multiplying  your  seed  might  be 
taken  literally,  and  the  argument  be  that  God 
would  do  in  their  case  what  hedoes  generally. 
But  the  multiplication  of  the  fruits  of  their 
righteousness  is  evidently  not  agricultural, 
and  makes  it  probable  that  the  former  is  not. 
The  general  thought  is  that  God  supplies  to 
men  the  materials  and  the  fruits  of  their  work. 
And  the  particular  seed  which  they  are  sow- 
ing is  alms  and  blessings  for  the  poor.  God 
will  then,  according  to  the  general  law,  sup- 
ply and  multiply  the  means  for  this  good 
work.  Following  out  this  thought,  the  in- 
crease of  the  fruits  of  their  righteous7iess  will 
be  the  multiplication  of  human  gladness,  and 
the  lessening  of  human  sorrow,  that  will 
result  from  their  work. 

11.  Being  enriched  in  everything  to 
all  bountifulness,  which  causeth  through 
us  thanksgiving  to  God— should  be,  Ye 
being  enriched  in  everything  unto  every  liber- 
ality, which  worketh  through  us  thanksgiving 
to  God.  There  is  a  lack  of  grammatical  con- 
nection between  this  and  the  preceding  verse, 
which  causes  the  insertion  of  'ye'  at  the 
beginning.  This  participial  clause  states  the 
way  in  which  the  preceding  promise  will  be 
carried  out.  They  are  to  be  every  way  en- 
riched, with  a  view  to  their  own  liberality, 
and  to  the  production  in  others  of  thanksgiv- 
ing to  God;  and  we  have  here  the  seed,  the 
sowing,  and  the  fruits. 


200 


II.  CORINTHIANS. 


[Ch.  X. 


12  For  the  administration  of  this  service  not  only 
supplieth  the  want  of  the  saints,  but  is  abundant  also 
by  many  thanksgivings  unto  God  ; 

13  While  by  the  expeiiment  of  this  ministration  they 
glorify  God  for  your  professed  subjection  unto  the 
gospel  of  Christ,  and  for  your  liberal  distribution  unto 
them,  and  unto  all  men  ; 

14  And  by  their  prayer  for  you,  which  long  after  you 
for  the  exceeding  grace  of  God  in  you. 

15  Thanks  be  unto  God  for  his  unspeakable  gift. 


11  ness:  ye  being  enriched  in  everything  unto  all J  lib- 
erality, which  worketh  through  us  thanksgiving  to 

12  God.  For  the  ministration  of  this  service  not  only 
tilleth  up  the  measure  of  the  wants  of  the  saints, 
but   aboundeth   also  through    many  thanksgivings 

13  unto  God;  seeing  that  through  the  proving  of  you 
by  this  ministration  they  glorify  (jod  lor  the  obedi- 
ence of  your  confession  unto  the  gospel  of  Christ, 
and   for  the  l  liberality  of  your  contribution    unto 

1-1  them  and  unto  all ;  while  they  themselves  also,  with 
supplication  on  your  behalf,  long  after  you  by  rea- 

15  son  of  the  exceeding  grace  of  God  in  you.  Thanks 
be  to  God  for  his  unspeakable  gift. 


1  Gr.  singleness. 


12.  For  the  administration  of  this  ser- 
vice not  only  supplieth  the  wants  of  the 
saints,  but  is  abundant  also  by  many 
thanksgivings  unto  God — should  be, Because 
the  service  of  this  offering  is  not  only  filling 
up  the  measure  of  the  wants  of  the  saints,  but 
also  overflowing  through  many  thanksgivings 
to  God.  The  word  translated  'service,'  bet- 
ter, ' offering'  is  used  to  denote  the  service 
of  worship  and  sacrifice  in  the  Old  Testament ; 
and  probably  here  it  denotes  their  almsgiving 
on  its  religious  side,  as  an  offering  to  God. 
The  argument  in  the  passage  is  the  contrast 
between  'filling  up  '  and  'overflowing.'  Their 
act  has  not  only  its  proper  effect  in  filling  up 
the  necessities  of  the  saints  at  Jerusalem,  but 
it  overflows  this  original  measure  of  its  pur- 
pose, by  producing  thanksgiving  to  God.  The 
verse  is  a  justification  of  his  introduction  of 
thanksgiving  as  a  fruit  of  their  giving,  show- 
ing that  it  produces,  not  only  satisfaction,  but 
also  thankfulness  to  God  in  those  benefited  by 
the  gift. 

13.  While  by  the  experiment  of  this 
ministration  they  glorify  God  for  your 
professed  subjection  unto  the  gospel  of 
Christ,  and  for  your  liberal  distribution 
unto  them,  and  unto  all  men — should  be, 
Since  they,  through  the  proof  of  this  service, 
glorify  God  for  your  obedience  to  your  profes- 
sion in  respect  to  the  gospel  of  Christ,  and  for 
the  liberality  of  your  contribution  in  respect  to 
us,  and  to  all.  The  phrase,  'through  the 
proof  of  this  service,'  denotes  the  occasion  of 
their  glorifying  God — viz.,  the  proof  of  the 
Corinthians,  and  the  approval  of  their  faith, 
by  means  of  this  service  rendered  to  the  saints 
at  Jerusalem.  What  follows  is  the  ground  of 
their  glorifying  God,  and  it  is  looked  at  first 
with  respect  to  the  gospel  of  Christ,  in  which 
respect  their  praise  is  for  the  obedience  of  the 
Corinthians  to  their  confession;  and  second, 
with  respect  to  the  saints  at  Jerusalem,  and 


everywhere,  in  which  respect,  it  is  for  the 
liberality  of  their  contribution.  So,  in  sub- 
stance, Meyer,  who  unravels  the  singular  con- 
struction admirably.  Their  confession  is  of 
Christ,  and  this  confession  sets  up  a  standard 
which  they  are  to  follow  in  their  lives.  It  is 
the  subjective  form  of  obedience  to  Christ. 
The  persons  who  are  represented  as  glorifying 
God,  are  the  saints  at  Jerusalem,  they  being 
those  who  are  led  by  the  gifts  of  the  Cor- 
inthians, and  of  others,  to  render  thanks  to 
God.  And  by  their  prayer  for  you,  which 
long  after  you  for  the  exceeding  grace  of 
God  in  you — should  be,  And  they  themselves, 
with  prayer  on  your  behalf,  longing  for  you 
on  account  of  the  exceeding  grace  of  God  upon 
you.  This  is  another  phase  of  the  thankful- 
ness spoken  of  above.  It  leads  the  church  at 
Jerusalem  to  long  to  see  men  on  whom  God 
has  bestowed  such  grace.  In  these  material 
gifts  that  they  receive,  they  are  God's  spiritual 
gifts  to  the  donors,  and  they  long  to  see  such 
recipients  and  manifestors  of  God's  grace  to 
the  world.  The  phrase,  'with  prayer  on  your 
behalf,'  denotes  the  accompaniment  of  this 
longing. 

15.  Thanks  be  unto  God  for  his  un- 
speakable gift.  God's  unspeakable  gift  is 
his  grace  in  Jesus  Christ,  a  beautiful  fruit  of 
which  is  this  mutual  love  and  good-will  of 
Christians,  though  of  different  nations  and 
far  distant. 

CRITICAL  NOTES. — CHAPTER  IX. 

4.  Confident  boasting.  Literally,  confidence 
of  boasting,  is  the  reading  of  X  c  D  °  EKLP, 
etc.,  syrutr,  etc.;  of  boasting  is  omitted  in  N* 
BCD-FG,  etc.,  it  vulg  cop,  etc. 

5.  Whereof  ye  had  notice  before,  is  the  poor 
rendering  of  a  reading  found  in  KL,  etc. 
Promised  before,  is  found  in  N  BCDEFGP  it 
vulg,  etc. 


Ch.  X.] 


II.  CORINTHIANS. 


201 


CHAPTER  X. 


N 


0\V  I  Paul  myself  beseech  you  by  the  meekness  and 
gentleness  of  Christ,  who  iu    presence  am  base 
among  you,  but  being  absent  am  bold  toward  you: 


1  Now  I  Paul  myself  intreat  you  by  the  meeVness 
and  gentleness  of  Christ,  I  who  in  your  presence  am 
lowly   among   you,   but   being   absent  am  of   good 


7.  Purposeth  is  found  in  DEKL,  etc.  Has 
■purposed  is  found  in  X  BCP  it  vulg,  etc. 

10.  Minister  .  .  .  multiply  .  .  .  increase 
is  the  reading  of  Kc  Dc  FGKL,  etc.  Will 
minister,  etc.,  is  found  in  K*  BCD*  P  it  vulg 
cop,  etc. 

ANALYSIS. 

General  subject— Paul's  defence  against  the 
charge,  brought  against  him  by  his  Judaizing 
opponents,  thut  he  is  a  different  man,  present 
and  absent. 

1,  2.  He  beseeches  them  not  to  force  him  to 
be  bold  against  them,  present,  as  well  as  ab- 
sent. 3-6.  The  weapons  of  his  warfare  not 
fleshly,  but  spiritually  strong  to  capture,  or 
to  punish,  disobedient  thoughts.  7-11.  Com- 
mending them  to  their  own  principle  of  look- 
ing at  things  before  their  eyes,  he  assures  them 
that  any  proofs  of  being  an  officer  in  Christ's 
service  that  any  body  has,  he  has  also ;  that 
if  he  should  make  a  greater  boast  in  this  re- 
spect than  he  has,  God  will  vindicate  it,  so 
that  he  may  not  seem  to  be  a  mere  terror  in 
his  absence  ;  and,  finally,  that  he  is  the  same 
in  deed  present,  that  he  is  by  letter  absent. 
12-14.  The  proof  of  these  things  to  be  found, 
not  in  his  own  words  of  self-commendation, 
but  in  his  work,  covering,  without  any  stretch- 
ing, aprovincereachingasfar  as  them.  15, 16. 
He  hopes  that  he  shall  grow,  by  this  standard 
of  measurement,  so  as  to  outgrow  them,  and 
preach  beyond  them,  and  not  glory  as  some 
others,  in  another  man's  work.  17,  18.  Such 
glorying  is  really  glorying  in  God,  whose  com- 
mendation, through  the  work  which  he  gives 
the  man  to  do,  is  the  only  approval. 


Ch.  10.  In  this  chapter,  Paul  resumes, 
more  sharply  and  definitely,  the  subject  of 
his  authority,  and  of  the  opposition  to  it  in 
Corinth,  which  he  has  touched  in  passing  in 
the  early  part  of  the  letter.  And  here  his 
tone  becomes  sharp,  and  sometimes  self-con- 
scious, with  an  undertone  of  wonderful  ten- 
derness, that  implies  a  sad  state  of  things  in 


the  church,  toward  which  the  apostle  feels, 
nevertheless,  a  peculiar  attachment  on  ac- 
count of  its  readiness  to  understand  the  gos- 
pel of  the  grace  of  God. 

1.  Now  I  Paul  myself.  Every  word  here 
is  emphatic,  in  order  to  bring  the  person  and 
authority  of  the  apostle  into  bold  relief.  He 
is  the  founder  of  many  widely  separated 
churches,  the  care  of  which  presses  on  him; 
and  in  the  long  periods  of  necessary  absence 
of  this  revolutionary  and  hated  apostle,  many 
Judaizing  false  teachers  came  in  to  oppose 
and  undermine  him.  And  now  he  wishes  to 
assert  himself,  at  the  very  beginning,  against 
all  such  with  his,  'Now  I  Paul  myself.'  By 
the  meekness  and  gentleness  of  Christ 
— better,  By  the  gentleness  and  mildness  of 
Christ.  The  first  is  the  opposite  of  hardness 
and  severity,  and  the  second  is  very  nearly 
Matthew  Arnold's  "sweet  reasonableness," 
in  which  he  finds  partly  the  secret  of  Christ's 
method.  Paul,  who  wishes  to  be  like  Christ, 
makes  this  the  motive  of  his  appeal  to  the 
Corinthians,  to  allow  him  to  be  gentle  instead 
of  severe.  Who  in  presence  am  base 
among  you — better,  In  your  presence  am 
lowly.  Our  version  gives  the  idea  of  lowli- 
ness in  personal  appearance  or  bearing.  It  is 
the  opposite  of  being  absent.  But  being 
absent  am  bold  toward  you — better,  Am 
brave  toward  you.  The  idea  is  that  he  is 
brave  enough  at  a  distance  ;  but  before  people 
is  humble  and  deferential.  He  takes  up  here 
the  charge  that  is  made  against  him  (see  ver. 
9,  10)  of  being  contentious  and  hard,  but  lack- 
ing the  spirit  to  keep  it  up  before  others.  He 
quotes  therefore,  somewhat  ironically,  the 
language  of  his  opponents,  praying  them  to 
allow  him  to  keep  up  this  role,  and  play  this 
double  part,  and  not  force  him  to  be  consist- 
ently bold  against  them.  The  beauty  of  this 
closing  part  of  the  Epistle  is  its  revelation  of 
the  many-sided  and  very  human  personality 
which  Paul  presents  in  all  his  letters,  but 
which  is  often  obscured  in  the  importance  of 
the  ideas  and  truths  of  which  he  is  to  many 
the  mere  channel. 


202 


II.  CORINTHIANS. 


[Ch.  X. 


2  But  I  beseech  you,  that  I  may  not  be  bold  when  I 
aui  present  with  that  conlidence,  wherewith  I  think  to 
be  bold  against  some,  which  think  of  us  as  if  we  walked 
according  to  the  flesh. 

3  For  though  we  walk  in  the  flesh,  we  do  not  war 
after  the  flesh: 

4  (For  the  weapons  of  our  warfare  are  not  carnal,  but 
mighty  through  God  to  the  pulling  down  of  strong 
holds ;)  .  ,     ,  . 

5  Casting  down  imaginations,  and  every  high  thing 


2  courage  toward  you:  yea,  I  beseech  you,  that  I  may 
not  when  present  shew  courage  with  the  confidence 
wherewith  I  count  to  be  bold  against  some,  who 
count  of  us  as  if  we  walked  according  to  the  flesh. 

3  For  though  we  walk  in  the  flesh,  we  do  not  war  ac- 

4  cording  to  the  flesh  (for  the  weapons  of  our  warfare 
are  not  of  the  flesh,  but  mighty  before  God  to  the 

5  casting  down  of  strong  holds) ;  casting  down  x  im- 


1  Or,  reasonings. 


2.  But  I  beseech  you.  This  resumes  his 
subject  after  the  ironical  detour  of  ver.  1. 
The  revisers  translate  it,  'Yea,  I  beseech,' 
which  is  better.  Be  bold.  There  are  two 
words  in  the  verse  translated  by  this.  The 
first  means  simply  to  be  brave  or  courageous; 
the  second,  to  be  aggressively  bold  in  one's 
bearing  and  conduct.  With  that  confi- 
dence wherewith  I  think  to  be  bold— 
should  be,  With  the  confidence  with  which  I 
count  on  being  bold.  I  scarcely  think  that  the 
revisers1  count  to  be  is  idiomatic  English. 
Which  think  of  us  as  if  we  walked— 
should  be,  Who  count  us  as  walking.  Paul 
here  beseeches  them  that  he  may  not  be  thus 
bold,  because  it  does  not  depend  on  his  dis- 
position, but  on  their  conduct.  According 
to  the  flesh.  'The  flesh'  is  in  Paul's 
thought  the  merely  natural,  human  side  of 
man,  without  the  influence  of  the  Divine 
Spirit,  by  which  sin  is  expelled,  and  the 
higher  spiritual  nature  of  man  is  developed. 
The  particular  form  of  carnality  here  is  the 
two-faced  and  pretentious  conduct  with  which 
they  charge  him,  one  thing  present,  and  an- 
other absent,  the  boastful  timidity  that  be- 
longs to  the  world,  and  not  to  Christ.  Notice 
that  here  the  apostle's  chief  difficulty  is  not 
with  the  church,  but  with  the  misleaders  of 
the  church,  and  with  the  church  only  as  it  is 
weakly  misled. 

3.  For  though  we  walk  in  the  flesh,  Ave 
do  not  war  after  the  flesh — should  be,  We 
do  not  war  according  to  the  flesh.  This 
phrase,  'according  to  the  flesh,'  wants  to  be 
carried  over  in  its  exact  form  from  the  last 
verse;  because  on  the  contrast  between  that 
and  'in  the  flesh'  depends  the  meaning  of  the 
verse,  and  its  connection  with  ver.  2.  'We 
have  the  flesh,'  Paul  says,  'as  an  element  in 
which  our  life  is  passed;  but  not  as  the  stand- 
ard to  which  the  warfare  of  our  life  is  con- 
formed.' It  is  a  thoroughly  New  Testament 
and    Pauline   thought,  this,  that  both  these 


warring  elements,  the  flesh  and  the  spirit,  the 
new  man  and  the  old  man,  the  lower  nature 
and  the  higher,  the  worldly  and  the  un- 
worldly spirit,  enter  into  the  Christian  life; 
and  that  the  conformity  of  the  life  to  the 
higher  element,  as  the  large  result  of  the 
battle,  with  its  changing  fortunes,  character- 
izes the  Christian.  (See  Rom.  13:  11-14;  1 
Cor.  5:  6-8;  Gal.  5:  16-26;  Eph.  4:  22-24; 
5:  8-14;  Col.  3:  5-13.)  He  singles  out  here 
that  part  of  his  life  which  is  specially  in  ques- 
tion, his  apostolic  warfare  against  the  sin  and 
evil  in  the  world.  (See  in  regard  to  this,  1 
Thess.  1:  5—2:  12;  2  Tim.  2:  3-13.) 

4.  (For  the  weapons  of  our  warfare  are 
not  carnal) — better,  fleshly,  in  order  to  keep 
up,  as  the  Greek  word  does,  the  connection 
with  the  word  'flesh'  in  the  preceding.  The 
kind  of  weapons  employed,  he  uses  to  prove 
his  statement  about  the  method  of  his  warfare. 
Dropping  the  figure,  the  meaning  is  that  he 
does  not  use  the  means  of  accomplishing  his 
object  that  belong  to  the  world,  and  to  men  of 
the  world  ;  such,  for  instance,  as  the  craft  and 
hypocritical  policy  with  which  they  charge 
him.  But  mighty  through  God— should  be, 
Strong  before  God — i.  e.,  in  his  sijjht.  (See 
WineJ*,  212.)  These  weapons  of  righteous- 
ness are  not  those  that  seem  strong  to  men ; 
but  have  what  cunts  for  strength  before  God. 
This  is  contrasted  with  the  weakness  for  spir- 
itual purposes  of  fleshly  weapons.  It  is  a  case 
of  adaptation  of  means  to  ends,  of  the  refusal 
to  employ  unspiritual  methods  in  spiritual 
work,  and  of  the  calm  reliance  on  the  strength 
of  spiritual  weapons,  of  the  truth,  of  right- 
eousness, of  faith,  of  the  word  of  God,  to  do 
God's  work.  (See  Eph.  6:  13-18.)  To  the 
pulling  down  of  strongholds— better,  Cast- 
ing down,  as  in  ver.  5,  where  the  same  word 
is  used.  'Strongholds' — entrenchments  and 
fortifications  of  opinion,  in  which  men 
strengthen  themselves  against  the  gospel. 

5.  Casting  down  imaginations— should 


Ch.  X.] 


II.  CORINTHIANS. 


203 


that  exaltetb  itself  against  the  knowledge  of  God,  and 
bringing  into  captivity  every  thought  to  the  obedience 
of  Christ ; 

6  And   having   in    a    readiness  to   revenge  all   dis- 
obedience, when  your  obedience  is  fulfilled. 

7  Do  ye  Iook  on  things  after   the  outward  appear- 
ance?   If  any  man  trust  to  himself  that  he  is  Christ's, 

•  let  him  of  himself  think  this  again,  that,  as  he  is 
Christ's,  even  so  are  we  Christ's. 


aginations,  and  every  high  thing  that  is  exalted 
against  the  knowledge  of  God,  and  bringing  every 
thought  into  captivity  to  the  obedience  of  Christ; 

6  and  being  in  readiness  to  avenge  all  disobedience, 

7  when  your  obedience  shall  be  fulfilled,  i  Ye  look  at 
the  things  that  are  before  your  face.  If  any  man 
trusteth  in  himself  that  he  is  Christ's,  let  him  con- 
sider this  again  with  himself,  that,  even  as  he  is 


1  Or,  Do  ye  look 


.  face. 


be,  Reasonings,  a  very  different  matter.  (See 
Rom.  2:  15;  Mark  11:  31;  Rom.  2:  3;  1  Cor. 
13:  11,  where  the  translation  thought  or  reason 
properly  conveys  the  meaning.)  And  every 
high  thing  that  exalteth  itself— should  be, 
Every  high  thing  erected  against.  Paul  carries 
out  here  the  figure  of  a  fortification,  and 
means  by  a  'high  thing'  anything  like  a  wall 
or  tower,  which  by  its  height  gives  an  advan- 
tage in  battle.  The  knowledge  of  God  is 
the  truth  against  which  these  defences  are 
erected.  The  gospel  of  Christ  is  a  revelation 
of  God,  of  what  he  essentially  is,  and  not  of 
what  he  exceptionally  does;  and  its  result  in 
man  is  frequently  said  to  be  a  knowledge  of 
God.  (See  John  17:  3;  Acts  17:  23  seq.;  1 
Cor.  1:  24;  2:  10  seq.;  Col.  1:  9-23;  Heb.  1: 
1  seq.,  etc.)  And  bringing  into  captivity 
every  thought  to  the  obedience  of  Christ, 
should,  be  probably,  Leading  captive  every 
thought  into  obedience  to  Christ.  The  hostile 
thoughts  of  men  are  to  be  captured  and 
brought  into  the  state,  or  realm,  of  obedience 
to  Christ.  This  'obedience  to  Christ'  is  an- 
other representation  of  the  idea  and  purpose 
of  the  gospel.  See  John  14:  15,  21,  23,  24;  15: 
10;  17:  6,  17,  for  Christ's  own  final,  solemn 
words  about  obedience  as  the  fruit  and  test 
of  belonging  to  him.  The  participles  in  this 
verse  do  not  agree  with  the  word  'weapons' 
in  the  preceding  verse;  but  at  the  same  time, 
the  close  connection  between  this  and  verse 
4,  the  thought  in  this  verse  being  a  continu- 
ation of  the  last  clause  in  verte  4,  forbids  the 
supposition  that  the  latter  is  a  parenthesis, 
and  that  these  participles  agree  with  the  sub- 
ject of  the  verb  in  verse  3.  It  is  a  case  of 
anacoluthon  probably,  or  lack  of  connected 
structure,  and  the  marks  of  parenthesis  should 
be  omitted,  and  this  verse  translated,  Since  we 
east  down  .  .  .  and  lead  captive  .  .  . 

6.  And  having  in  a  readiness  to  re- 
venge all  disobedience,  when  your  obe- 
dience is  fulfilled — should  be,  And  are  in 
readiness  to  avenge  every  disobedience,  when- 


ever your  obedience  is  completed.  There  are 
two  sides  to  his  employment  of  the  spiritual 
weapons  of  righteousness— the  destruction  of 
opposing  forces,  resulting  in  the  capture  for 
Christ  of  the  hostile  thoughts  of  men,  and 
the  punishment  of  those  who  continued  hos- 
tile. Paul  saw  in  the  church  as  a  whole  an 
incomplete  obedience,  thoughts  not  yet  con- 
quered for  Christ,  and  in  the  Judaizing  dis- 
turbers a  complete  disobedience,  an  uncon- 
querable hostility  to  the  true  gospel.  But  he 
reserved  his  punishment  of  the  latter  class 
until  the  lines  were  clearly  drawn,  and  he 
could  count  men  clearly  on  his  side,  or  on 
the  side  of  his  opposers.  Another  key  to 
what  his  enemies  called  his  timid  and  tem- 
porizing policy.  Notice  that  it  is  by  spirit- 
ual weapons  that  he  proposes  to  effect  both 
capture  and  punishment. 

7.  Do  ye  look  on  things  after  the  out- 
ward appearance? — should  be,  probably,  Do 
you  look  at  the  things  that  are  before  your 
face?  Other  interpretations  are,  You  look 
etc.;  and  Look  etc.,  making  it  imperative. 
The  former  makes  it  a  charge  against  them, 
that  they  do  not  look  deeply  into  things.  The 
latter  makes  it  an  injunction  to  open  their 
eyes  to  patent  facts.  Our  explanation  is  that 
Paul  asks  them  if  they  do  this,  supposing  that 
it  is  what  the  Judaizers  have  directed  them 
to  do,  to  look  at  the  facts  lying  right  before 
them  of  Paul's  timid  and  inconsistent  policy, 
and  judge  if  such  a  man  can  be  a  true  apostle; 
and  that  Paul  anticipating  their  answer  turns 
their  attention  to  other  facts  before  their  face. 
The  translation  after,  'to the  outward  appear- 
ance,' is  contrary  to  usage.  If  any  man  trust 
to  himself — better,  Has  confidence  in  himself. 
He  is  Christ's.  It  is  not  an  ordinary  be- 
longing to  Christ  that  is  meant,  for  that  is  not 
in  question;  but  the  official  connection  with 
him  of  one  commissioned  to  do  apostolic  and 
representative  work.  Let  him  of  himself 
think  this  again — better,  Let  him  consider 
this  again  with  himself.     (See  Crit.  Notes.) 


204 


II.  CORINTHIANS. 


[Ch.  X. 


8  For  though  I  should  hoast  somewhat  more  of  our 
authority,  which  the  Lord  hath  given  us  for  edifica- 
tion, and   not  for  your  destruction,  I  should  not  be 

9  That  I  may  not  seem  as  if  I  would  terrify  you  by 
letters. 

10  For  his  letters,  say  they,  are  weighty  and  power- 
ful; but  his  bodily  presence  is  weak,  and  his  speech 
contemptible. 

11  Let  such  a  one  think  this,  that,  such  as  we  are  in 
word  by  letters  when  we  are  absent,  such  will  we  be  also 
in  deed  when  we  are  present, 

12  For  we  dare  not  make  ourselves  of  the  number,  or 


8  Christ's,  so  also  are  we.  For  though  I  should  glory 
somewhat  abundantly  concerning  our  authority 
(which  the  Lord  gave  for  building  you  up,  and  not 
for  casting  you  down),  I  shall  not  be  put  to  shame: 

9  that  I  may  not  seem  as  if  I  would  terrify  you  by  my 

10  letters.  For,  His  letters,  they  say,  are  weighty  and 
strong;   but  his  bodily  presence  is  weak,  and   his 

11  speech  of  no  account.  Let  such  a  one  reckon  this, 
that,  what  we  are  in  word  by  letters  when  we  are 
absent,  such  are  we  also  in  deed  when  we  are  present. 

12  For  we  are  not  bold  l  to  number  or  compare  our- 


1  Gr.  to  judge  ourselves  among,  or  to  judge  ourselves  with. 


The  words  'again  with  himself  are  an  inter- 
esting allusion  to  the  words  has  confidence  in 
himself.  As  if  the  apostle  had  said:  He  has 
carried  the  matter  to  judgment  before  him- 
self, he  has  looked  at  himself,  and  said,  lam 
Christ's,  I  am  an  apostolic  man  :  now  let  him 
weigh  this  also  in  the  silence  of  his  own  mind, 
that  I  have  like  proofs  of  apostolicity  with 
himself.  The  apostle  introduces  here  the 
question  about  which  they  are  to  look  at  his 
patent  facts.  The  word  '  Christ's  '  at  the  end 
of  the  verse,  is  to  be  omitted.  (See  Crit. 
Notes.) 

8.  This  verse  should  be  translated,  prob- 
ably, For  if  I  make  some  greater  boast  con- 
cerning our  authority,  which  the  Lord  gave 
for  building  you  up,  and  not  for  casting  you 
down,  I  shall  not  be  put  to  shame.  On  the 
substitution  of  '  if  for  'though,'  the  omission 
of  'us'  in  the  relative  clause,  see  Crit.  Notes. 
The  comparison  is  with  the  boast  made  in 
verses  3-6.  The  description  given  of  this 
authority  is  probably  suggested  by  the  word 
'casting  down'  in  the  previous  account  of  it, 
(ver.  *,5),  and  is  meant  to  assure  them  that  this 
casting  down  is  not  of  them,  but  of  their  hos- 
tile thoughts,  and  that  they  are  to  be  built  up 
by  it.  I  shall  not  be  ashamed.  The  result 
will  justify  a  greater  boast  even  than  what  I 
have  made.  This  confidence  that  any  asser- 
tion of  apostolic  authority  made  by  him  will 
be  justified  by  the  event,  he  uses  as  proof  that 
he  is  Christ's  man  in  this  official  sense. 

9.  That  I  may  not  seem  as  if  I  would 
terrify  you  by  letters — should  be,  Seem,  as 
it  were,  to  terrify  you  by  my  letters.  So 
Meyer  and  Grimm.  The  'as  it  were'  softens 
the  harshness  of  the  expression.  This  is  the 
purpose  served  by  the  vindication  of  his  au- 
thority prophesied  in  the  preceding  'I  shall 
not  be  put  to  shame.'  If  he  proves  to  be  a 
man  with  divine  authority  to  subject  men  to 


Christ,  and  to  punish  disobedience,  he  will  no 
longer  seem  to  be  a  mere  terror  at  a  distance, 
putting  courage  into  his  letters  that  he  loses 
at  close  quarters.  It  is  the  divine  purpose  in 
procuring  this  vindication. 

10.  This  verse  introduces  the  charge  to 
which  his  last  words  refer.  His  bodily 
presence.  By  this  they  mean  his  actual 
presence,  himself  when  present  in  body,  and 
not  simply  represented  in  his  absence  by 
letters.  It  is  not  his  port  or  figure,  his  per- 
sonal appearance,  which  the  word  'presence' 
does  not  mean  in  Greek.  And  his  speech 
contemptible — i.  e.,  what  he  says,  not  his 
manner  of  saying  it.  The  word  translated 
'contemptible'  is  a  participle,  and  means 
despised,  actually  considered  of  no  account 
by  men. 

11.  Let  such  a  one  think  this,  that 
such  as  we  are  in  word  by  letters  when 
Ave  are  absent,  such  will  we  be  in  deed 
when  we  are  present — better,  Let  such  a 
one  consider  this,  that  as  we  are  in  word  by 
means  of  letters  being  absent,  such  also  in 
deed  being  present.  The  word  for  'consider' 
is  the  same  as  that  rendered  'count'  in  ver.  2. 
The  idea  of  the  word,  from  which  come  its 
various  meanings,  is  that  of  calculation.  The 
verb  in  the  principal  clause  is  left  to  be  sup- 
plied from  the  preceding  subordinate  clause; 
and  its  omission  in  English  preserves  better 
the  flavor  of  the  original.  But  the  tense 
should  be  present,  as  in  the  verb  from  which 
it  is  taken.  It  is  a  statement  of  what  he  is, 
not  a  threat  of  what  he  will  be.  Paul  is,  as 
he  tells  us  frequently,  a  Jew,  or  a  Greek, 
under  law.  or  without  law,  strong  or  weak, 
all  things  to  all  men  ;  but  not  because  of  in- 
consistency, or  changeableness  in  himself,  but 
because  of  a  wise  and  skillful  adaptability,  in 
which  there  is  strength  instead  of  weakness. 

12.  For  we  dare  not  make  ourselves  of 


Ch.  X.] 


II.  CORINTHIANS. 


205 


compare  ourselves  with  some  that  commend  them- 
selves: but  they,  measuring  themselves  by  themselves, 
and  comparing  themselves  among  themselves,  are  not 
wise. 

13  But  we  will  not  boast  of  things  without  our  meas- 
ure, but  according  to  the  measure  of  the  rule  which 
God  hath  distributed  to  us,  a  measure  to  reach  even 
unto  you. 

14  For  we  stretch  not  ourselves  beyond  our  measure, 
as  though  we  reached  not  unto  you  ;  for  we  are  come 
as  far  as  to  you  also  in  preaching  the  gospel  of  Christ: 


selves  with  certain  of  them  that  commend  them- 
selves: but  they  themselves,  measuring  themselves 
by  themselves,  and  comparing  themselves  with  theni- 

13  selves,  are  without  understanding.  But  we  will  not 
glory  beyond  our  measure,  but  according  to  the 
measure  of  the  'province  which  God  apportioned  to 

14  us  as  a  measure,  to  reach  even  unto  vmi.  For  we 
stretch  not  ourselves  overmuch,  as  though  we  reached 
not  unto  you  :  for  we  2came  even  as  far  as  unto  you 


1  Or,  limit.     Gr.  measuring-rod...  .1  Or,  were  the  first  to  come. 


the  number,  or  compare  ourselves  with 
some  that  commend  themselves — should 
be,  For  we  do  not  venture  to  place  ourselves 
among,  or  by  the  side  of,  certain  of  them  that 
commend  themselves.  He  implies  that  there 
is  a  venturesomeness  in  self-praise  that  he  has 
not  the  hardihood  to  undertake.  There  is  a 
play  on  words  in  the  two  infinitives  that  is  diffi- 
cult to  render  into  English  ;  the  above  is  only 
an  attempt.  He  does  not  say  'certain  that,' 
but  'certain  of  them  that.'  They  belong  to 
the  class  of  self-commenders.  This  statement 
is  intended  to  confirm  the  preceding  one — 
that  he  is  the  same  in  word  and  deed.  He  is 
not  a  man  to  praise  himself,  he  lets  his  deeds 
speak  for  him  ;  and  that  ought  to  show  them 
that  he  will  not  be  boastful  and  self-asserting 
in  his  letters,  and  then  timid  in  action.  But 
they,  etc. — should  be,  But  they,  measuring 
themselves  by  themselves,  and  comparing  them- 
selves with  themselves,  are  not  wise.  This  is 
characteristic  of  self-commendation  ;  at  least, 
of  the  self-commendation  of  these  opponents 
of  the  apostle.  It  is  not  comparing  themselves 
among  themselves,  but  with  themselves ;  or 
for  one  man,  comparing  himself  with  himself. 
The  process  is  indirect,  but  simple,  and  not 
uncommon.  The  man  sets  up  his  own  vir- 
tues as  a  standard  of  excellence,  and  makes 
this  a  test  of  himself  and  others,  so  that  the 
wise  man  praises  wisdom  ;  the  monk,  asceti- 
cism;  and  so  on.  'Are  not  wise.'  Because 
the  standard  must  be  objective,  if  a  man 
would  have  a  true  estimate  of  himself. 

13.  But  we  will  not  boast  of  things 
without  our  measure — should  be,  Boast 
without  measure.  There  is  no  limit  or  re- 
straint to  the  self-commendation  that  meas- 
ures itself  by  itself.  The  subjective  standard 
is  vague  and  elastic,  and  the  man  who  adopts 
it  boasts  without  measure  really.  The  'we' 
is  emphatic,  contrasting  Paul  with  the  self- 
commending  Judaizers  of  the  preceding  verse. 
But  according  to  the   measure   of   the 


rule  which  God  hath  distributed  to  us,  a 
measure  to  reach  even  unto  you— should 
be,  Which  God  apportioned  to  us  as  a  measure 
to  reach  even  unto  you.  Paul's  measure  of 
himself  is  the  work  that  God  has  permitted 
him  to  do,  the  ground  covered  in  that  work. 
This  he  thinks  of  as  a  measuring-line,  or  rod, 
giving  the  boundary-line  of  his  province,  and 
hence  defining  the  limits  of  his  glorying.  The 
measure  of  his  boasting  is  the  length  of  the 
line  which  measures  his  work;  and  that 
stretches  from  Jerusalem  to  Corinth.  '  Prov- 
ince,' by  which  the  revisers  translate  the 
word  for  '  rule,'  is  an  unnecessary  stretching 
of  its  meaning. 

14.  For  we  stretch  not  ourselves  be- 
yond our  measure,  as  though  Ave  reached 
not  unto  you.  That  is,  our  proper  measure 
brings  us  unto  you  in  our  work,  and  so  we  do 
not  need  to  stretch  ourselves  beyond  that  to 
come  to  you.  The  measure  is  evidently  the 
ground  actually  covered  by  Paul  in  his  work. 
Merely  to  travel  over  the  ground  in  coming 
to  them,  does  not  bring  him  properly  to  them, 
nor  make  him  reach  to  them  ;  it  is  necessary 
to  preach,  and  labor,  and  found  churches, 
over  all  this  intervening  space,  to  make  him 
reach  them  in  any  such  sense  that  it  will  be  a 
measure  of  his  work,  and  hence  of  his  glory- 
ing. (See  verses  15,  16.)  There  is  evidently 
here  an  allusion  to  the  enemies  of  the  apostle, 
whose  presence  in  Corinth  involved  a  stretch- 
ing of  themselves  beyond  their  limit.  For 
we  are  come  as  far  as  to  you  also  in 
preaching  the  gospel  of  Christ — should 
be,  For  we  came  through  even  to  you  in  the 
gospel  of  Christ.  This  confirms  the  preceding 
statement  that  he  does  not  need  to  stretch  him- 
self to  reach  tothem.  He  has  actually  reached 
them  without  that  skipping  of  any  intervening 
place,  or  imperfect  working  of  it,  that  would 
constitute  stretching  himself  out.  'In  the 
gospel  of  Christ,'  denotes  the  sphere  in  which 
his  work  is,  and  in  which  he  reaches  them. 


206 


II.  CORINTHIANS. 


[Ch.  X. 


15  Not  boasting  of  things  without  our  measure,  that 
is,  of  other  men's  labours:  but  having  hope,  when  your 
faith  is  increased,  that  we  shall  be  enlarged  by  you 
according  to  our  rule  abundantly, 

16  To  preach  the  gospel  in  the  regions  beyond  you, 
and  not  to  boast  in  another  man's  liii,-  of  things  made 
ready  to  our  hand. 

17  But  he  that  glorieth,  let  him  glory  in  the  Lord. 

18  For  not  he  that  commendeth  himself  is  approved, 
but  whom  the  Lord  commendeth. 


15  in  the  gospel  of  Christ:  not  glorying  beyond  our 
measure,  that  is,  in  other  men's  labours;  but  having 
hope  that,  as  your  faith  groweth,  we  shall  be  mag- 
nified   in    you    according    to   our    i  province    unto 

16  further  abundance,  so  as  to  preach  the  gospel  even 
unto  the  parts   beyond   you,   and  not  to  glory  in 

17  another's  province  in  regard  of  things  ready  to  our 
hand.     But  he  that  glorieth,  let  him  glory  in  the 

18  Lord.  For  not  he  that  commendeth  himself  is  ap- 
proved, but  whom  the  Lord  commendeth. 


1  Or,  limit.     Gr. 


ng-rod. 


15.  Not  boasting  of  things  without  our 
measure   in   other  men's   labors — should 
be,   Not   boasting   without  measure  in  other 
•men's  labors.     The  unlimited   and   unregu- 
lated boasting  of  the  disturbers  of  the  church 
had  this  for  one  of  its  marks,  that  it  was  re- 
gardless of  boundary  lines  and  property,  and 
boasted  of  work  really  belonging  to  others. 
Corinth,  for  instance,  was  in  the  sphere  of  the 
apostle's  labors;    but  they  came  there,   and 
alienated  his  converts,  and  boasted  of  them 
as  if  they  had  been  converts  from  heathenism. 
But  the  apostle  would  do  no  work  that  was 
not  strictly  pioneer  and  missionary  work,  and 
so   ran  no  risk  of   boasting  of  other  men's 
labors.      But    having    hope,   when    your 
faith  is  increased,  that  we  shall  be  en- 
larged   by  you    according    to    our    rule 
abundantly — should   be,   But  having   hope, 
your  faith  being  increased,  to  be  enlarged  in 
you  according  to  our  rule  unto  excess.     It  is 
difficult  to  translate;  but  the  meaning  can  be 
explained.     Paul    has  spoken   of   measuring 
himself  by  his  work,  by  the  amount  of  terri- 
tory actually  covered,  not  skimmed  over,  by 
him  in  that  work.     Keeping  up  this  figure  of 
measurement,  he  speaks  here  of  'having  hope 
to  be  enlarged' — that  is,  to  have  the  greatness 
of  his  stature  increased  by  the  extension  of  his 
work.     But  since  they  form  the  present  limit 
of  his  work,   it   must    be  in  them  that  this 
growth  takes  place.     It  must  be  done  by  their 
'faith     being     increased,'    which,     when     it 
reaches   a  certain   stage,   will   allow   him   to 
leave  them.     His  greatness   will    grow  with 
their  faith,  until  it  reaches  the  point  of 'ex- 
cess,' when,  having  outgrown  them,   he  can 
pass  on  to  another  stage  marked  by  the  work 
done  with  another  people.     This  is  becoming 
great  'according  to  his  rule' — that  is,  accord- 
ing to  the  standard  of  measurement  given 
him  by  God  in  the  amount  of  territory  actu- 
ally included  within  the  boundary  lines  of 
his  work.     Or,  to  drop  the  figure,  Paul  wishes 
to  finish  his  work  among  the  Corinthians,  so 


as  to  be  able  to  go  on  and  include  further  ter- 
ritory in  his  work,  which  shall  add  to  his  true 
apostolic  greatness. 

16.  To  preach  the  gospel  in  the  regions 
beyond  you,  and  not  to  boast  in  another 
man's  line  of  things  made  ready  to  our 
hand — should  be,  So  as  to  preach  the  gospel 
in  the  parts  beyond  you,  not  to  boast  over 
things  prepared  for  us  within  another1  s  line, 
or  boundary  line.  This  will  be  the  result  of 
his  growing  in  them  through  the  growth  of 
their  faith  unto  overgrowth  —  that  he  can 
preach  the  gospel  beyond  them.  Opposed  to 
this  is  such  boasting  as  his  opponents  practice 
over  labor  accomplished  for  them  in  another 
man's  field. 

17.  But  he  that  glorieth,  let  him  glory 
in  the  Lord.  This  is  opposed  to  the  false 
glorying  of  the  preceding  verse.  Glorying 
that  is  justified  by  work  done  will  acknowl- 
edge that  the  work  is  due  to  the  grace  of  God, 
and  will  be  a  glorying  in  God  therefore.  But 
glorying  in  another  man's  work,  as  if  it  were 
your  own,  will  fail  to  acknowledge  its  obliga- 
tion to  God  as  well  as  to  man.  This  is  a  quo- 
tation, or  an  adaptation,  from  Jer.  9 :  24.  In- 
stead of  'in  the  Lord,'  it  reads  'In  this,  that 
he  understandeth  and  knoweth  me,  that  I  am 
the  Lord  which  exercise  loving  kindness,1  etc. 
Paul  means  by  the  Lord  here  probably  God, 
as  in  the  original.  (See  1  Cor.  1 :  31.)  After 
all  Paul's  glorying,  we  find  that,  through  his 
reference  of  everything  to  God,  his  glorying 
is  in  God,  not  in  himself. 

18.  For  not  he  that  commendeth  him- 
self is  approved — should  be,  That  one  is  ap- 
proved— a  reduplication  of  the  subject  for  the 
sake  of  emphasis.  Self-commendation  is  by 
words.  God  commends  a  man  by  the  deeds 
that  he  does  through  him.  (See  3:  1  seq.) 
There  are  other  things,  to  be  sure,  that  God 
does  for  a  man  to  show  his  approval.  But  in 
the  context,  it  is  rather  the  man's  own  deeds, 
regarded  as  coming  from  God,  that  constitute 
the  divine  approval. 


Ch.  XI.] 


II.  CORINTHIANS. 


207 


CHAPTEK  XI. 


WOULD  to  God  ye  could  bear  with  me  a  little  in  my 
folly:  and  indeed  bear  with  me. 

2  For  I  am  jealous  over  you  with  godly  jealousy  ;  for 
I  have  espoused  you  to  one*  husband,  that  I  may  present. 
you  ax  a  chaste  virgin  to  Christ. 

3  But  I  fear,  lest  by  anv  means,  as  the  serpent  be- 
guiled Eve  through  his  subtilty,  so  your  minds  should 
be  corrupted  from  the  simplicity  that  is  in  Christ. 


1  Would  that  ye  could  bear  with  me  in  a  little  fool- 

2  ishness:  i  nay  indeed  bear  with  me.  For  I  am 
jealous  over  you  with  a  *  godly  jealousy:  fori  es- 
poused you  to  one  husband,  that  I  might  present 

3  you  an  a  pure  virgin  to  Christ.  But  I  fear,  lest  by 
any  means,  as  the  serpent  beguiled  Eve  in  his  crafti- 
ness, your  3  minds  should  be  corrupted  from  t he 
simplicity  and   the   purity    that   is    toward  Christ 


1  Or,  but  indeed  ye  do  hear  with  me 2  Gr.  a  jealousy  of  God 'A  Or,  thoughts. 


CRITICAL  NOTES.— CHAPTER    X. 

7.  Of  himself  is  the  reading  of  CDEFGKP, 
etc. ;  with  himself  is  found  in  NBL  it  vulg, 
etc.  Christ's,  at  the  end  of  the  verse,  is  found 
in  DCEKL  cop,  etc.  It  is  omitted  in  NBCD* 
FGP,  etc.,  it  vulg  syrutr,  etc. 

8.  Though  is  the  reading  of  Kc  Dc  E*»L 
8vrscb  and  pmg.  if  js  the  reading  of  R*BCD*E* 
FGP  it  vulg  cop,  syrPtxt,  etc.  Us  is  found  in 
DCEFGKL,  also  P  f  two  MSS.  vulg,  etc.  It 
is  omitted  in  K*BCD*  d  e  three  MSS.  vulg, 
etc. 


ANALYSIS. 


General  Subject. — Paul's  defence  of  him- 
self against  the  Judaizing  false  teachers. 

1.  Paul's  entreaty  that  they  will  bear  a 
little  boasting  from  him.  2-4.  His  reason 
for  this  is  his  zeal  for  Christ,  and  his  anxiety 
lest,  through  the  misrepresentations  of  his 
opponents,  the  Corinthians  should  be  alien- 
ated, not  from  him,  but  from  Christ,  whom  he 
represented.  5,6.  Beginning  of  a  compar- 
ison between  himself  and  these  pretended 
apostles.  7-12.  Special  defence  against  the 
misrepresentations  of  his  course  in  preaching 
the  gospel  to  them  without  charge.  13-15. 
"Reason  for  their  misrepresentation  of  Paul, 
that  they  themselves  are  false  apostles.  16-33. 
Continuation  of  the  apostle's  comparison  of 
himself  with  the  false  teachers,  with  special 
emphasis  on  the  fact  that  it  is  what  they  call 
weakness  of  which  he  boasts. 


Ch.  11 :  1.  Would  to  God  ye  could  bear 
with  me  a  little  in  my  folly— should  be, 
Would  you  could  bear  from  me  some  little 
foolishness.  (See  Crit.  Notes.)  The  'fool- 
ishness' meant,  is  that  of  glorying  over  his 
apostolic  work.  (See  ver.  16-19,  21  seq.;  12: 
1,  5,  6,  11.)  He  is  forced  thus  to  speak  by 
word,  as  well  as  deed,  in  commendation  of 


himself,  in  order  to  bring  to  their  minds  his 
spiritual  quality  and  authority,  of  which  his 
detractors  had  made  them  forgetful;  yet  he 
feels  the  folly  of  it.  The  apostle  several  times 
boasts  in  this  way  under  protest,  as  much  as 
to  say,  If  boasting  is  in  order,  v:hy  I  have 
copious  material  for  it.  (See  Phil.  3:  4  seq.) 
And  indeed  bear  with  me  —  better,  Nay, 
indeed.  ■  He  turns  from  a  wish  that  they 
might,  to  a  request  that  they  will,  bear  with 
him. 

2.  For  I  am  jealous  over  you  with 
godly  jealously— should  be,  With  the  jeal- 
ousy of  God,  instead  of  his  own.  The  church 
over  which  he  was  jealous,  was  in  danger  of 
defection  from  God,  not  from  himself;  and 
hence  his  jealousy  was  a  sharing  of  the  divine 
jealousy;  not  a  personal  feeling.  For  I  have 
espoused  you  to  one  husband,  that  I 
may  present  you  as  a  chaste  virgin  to 
Christ — should  be,  For  I  betrothed  you  to  one 
husband,  to  present  a  chaste  virgin  to  Christ. 
Paul  thinks  of  himself  as  the  person  who  ar- 
ranges a  marriage  for  another.  He  has  acted 
as  the  friend  of  Christ,  in  securing  the  Cor- 
inthian Church  to  be  his  bride.  And  hence 
his  jealousy  lest  the  bride  that  he  has  be- 
trothed to  Christ  should  be  unfaithful.  His 
honor  is  concerned.  There  is  an  emphasis  on 
the  one  husband,  and  on  the  pure  virgin.  He 
has  arranged  for  an  exclusive  tie  between 
them  and  Christ,  not  to  be  shared  by  another 
than  Christ;  and  his  object  is  to  present  the 
church  to  him  pure,  not  led  off  by  false  friends 
to  another  love.  It  is  to  be  noticed  that  the 
jealousy  in  this  verse  is  ascribed  to  God,  and 
the  husband  is  Christ.  This  is  owing  to  the 
fact  that  in  the  New  Testament  Christ  repre- 
sents God  in  his  relations  to  the  church. 

3.  Through  subtilty— better.  In  bis  craft;. 
ness.  So  your  minds  should  be  corrupted 
from  the  simplicity  that  is  in  Christ — 
should  be,  Your  thoughts  may  be  corrupted 
from    their    singleness    and  purity    toward 


208 


II.  CORINTHIANS. 


[Ch.  XI. 


4  For  if  he  that  cometh  preacheth  another  Jesus, 
whom  we  have  not  preached,  or  if  ye  receive  another 
spirit,  which  ye  have  not  received,  or  another  gospel, 
which  ye  have  not  accepted,  ye  might  well  bear  with 
him. 

5  For  I  suppose  I  was  not  a  whit  behind  the  very 
chiefest  apostles. 

6  But  though  I  be  rude  in  speech,  yet  not  in  knowl- 
edge; but  we  have  been  thoroughly  made  mauifest 
among  you  in  all  things. 


4  For  if  he  that  cometh  preacheth  another  Jesus, 
whom  we  did  not  preach,  or  if  ye  receive  a  different 
spirit,  which  ye  did  not  receive,  or  a  different  gospel, 
which  ye  did   not  accept,  ye  do  well  to  bear  with 

5  him.    For  I   reckon   that  1  am  not  a  whit  behind 

6  \  the  very  chiefest  apostles.  But  though  /  be  rude 
in  speech,  yet  am  I  not  in  knowledge  ;  nay,  in  every 
thing  we  have  made  it  manifest  among  all  men  to 


1  Or,  those  pre-eminent  apostles. 


Christ.  On  the  omission  of  'so,'  and  the 
insertion  of  'and  purity,'  see  Crit.  Notes. 
The  allusion  in  the  first  part  of  the  verse  is, 
of  course,  to  the  account  of  the  temptation  in 
Gen.  3.  The  thing  that  the  apostle  would 
guard  with  jealous  care,  is  the  singleness  and 
purity  of  their  thoughts  toward  Christ;  and 
he  sees  in  the  Judaizing  teachers  as  dangerous 
an  enemy  of  this  loyalty  as  the  serpent  was 
in  Eden.  If  they  had  only  drawn  the  church 
away  from  himself,  it  would  have  saddened, 
but  not  dismayed,  him.  But  these  men  en- 
danger the  relations  between  Christ  and  his 
church.  See  1  Cor.  3:  4-10;  Phil.  1:  15-18; 
and  Gal.  1:  6-9,  for  Paul's  different  estimate 
of  these  two  things. 

4.  Have  not  preached  .  .  .  have  not 
received  .  .  .  have  not  accepted — should 
be,  Did  not  preach  .  .  .  did  not  receive  .  .  . 
did  not  accept.  Another  spirit,  and  another 
gospel — should  be,  A  different  spirit,  and  a 
different  gospel,  denoting  a  difference  of  qual- 
ity, and  not  simply  a  numerical  difference. 
There  is  a  difference  also  between  the  words 
translated  'receive'  and  'accept.'  You  re- 
ceive an  unexpected  blow  on  the  cheek;  you 
accept  it,  when  you  turn  the  other  also.  Ye 
might  well  bear  with  him — better,  Bravely 
would  you  bear  with  him.  The  commendation 
is  ironical,  as  is  shown  by  the  nature  of  the 
thing  commended  (see  Gal  1 :  8,  9) ;  and  also 
by  the  argument  in  ver.  5,  which  is  evidently 
in  favor  of  the  ironical  sense  of  this  verse. 
There  is  a  change  in  the  form  of  the  condi- 
tional sentence,  the  condition  being  expressed 
in  such  a  way  as  to  assume  its  truth,  but  the 
conclusion  so  as  to  imply  an  unfulfilled  condi- 
tion. The  description,  therefore,  wavers  be- 
tween two  conceptions  of  the  situation.  The 
first  shows  the  Corinthian  Church  actually 
hearing  the  preaching  of  a  different  gospel, 
and  of  another  Christ;  the  second  remembers 
that  there  is  no  such  thing  in  reality  as 
another  Christ;    and    so    represents  such   a 


hearing  as  merety  a  supposition  contrary  to 
fact.  In  any  case,  what  is  suggested  is  the 
danger  of  the  situation  which  approaches  or 
resembles  this ;  and  so  the  verse  confirms  the 
fear  expressed  in  ver.  3. 

5.  For  I  suppose  I  was  not  a  whit  be- 
hind the  very  chiefest  apostles — should 
be,  For  I  reckon  that  I  am  in  nothing  behind 
the  super  excellent  apostles.  This  confirms  the 
negative  implied  in  the  preceding  irony. 'In 
nothing  I  am  behind,'  etc.  It  is  as  though  he 
said  :  And  so  you  cannot  be  doing  so  very  well 
in  accepting  their  version  of  the  gospel  instead 
of  mine.  There  is  a  rhetorical  implication  in 
this  also  that  he  is  not  only  not  behind  them, 
but  even  superior  to  them ;  so  that  such  accept- 
ance is  anything  but  well  done.  The  words 
translated  in  our  version,  'the  very  chiefest 
apostles,'  are  by  many  supposed  to  refer  to 
the  Twelve.  But  it  is  beside  Paul's  purpose, 
and  breaks  up  the  continuity  of  his  argument, 
to  compare  himself  with  them.  And  the  ex- 
pression itself  is  exaggerated,  so  as  to  convey 
an  impression  of  irony  rather  than  serious- 
ness; so  that  there  is  a  great  probabilitj'  that 
it  refers  in  a  severely  ironical  way  to  the  Ju- 
daizing opponents  of  the  apostle,  the  'false 
apostles  transforming  themselves  into  apostles 
of  Christ,'  of  verse  13. 

6.  But  though  I  be  rude  in  speech,  yet 
not  in  knowledge— better,  Even  if  I  am  a 
layman  in  my  speech,  yet  not  in  my  knowl- 
edge. 'Rude'  does  not  preserve  exactly  the 
flavor  and  history  of  the  Greek  word.  It 
means  originally  a  private  person;  for  in- 
stance, a  citizen  as  opposed  to  a  ruler,  a  sol- 
dier instead  of  an  officer;  and  then  an  unpro- 
fessional person,  a  layman,  or  one  unskilled 
in  any  art  or  occupation.  To  the  Jews,  it 
would  be  an  unlearned  man,  as  opposed  to  a 
Rabbi.  Paul  uses  it  in  1  Cor.  14  :  16-23,  24, 
of  a  person  who  does  not  have  some  one  of  the 
charismata,  or  gifts  of  the  Spirit,  and  hence 
does  not  occupy  the  corresponding  position  in 


Ch.  XL] 


II.  CORINTHIAN-1. 


209 


7  Have  I  committed  an  offence  in  abasing  myself  that 
ye  might  he  exalted,  because  I  have  preached  to  you 
the  gospel  of  (iod  freely? 

8  i  robbed  other  churches,  taking  wages  of  them,  to  do 
you  service. 

9  And  when  I  was  present  with  you,  and  wanted,  I 
was  chargeable  to  do  man:  for  that  which  was  lacking 
to  me  the  brethren  which  came  from  Macedonia  sup- 
plied: ami  in  all  things  1  have  kept  myself  from  being 
burdensome  unto  you,  and  so  will  1  keep  myself. 

10  As  the  truth  of  Christ  is  in  me,  no  man  shall  stop 
me  of  this  boasting  in  the  regions  of  Aehaia. 


7  you-ward.  Or  did  I  commit  a  sin  in  abasing  mv- 
selftbal  ye  might  be  exalted,  because  I  preached  to 

8  you  the  gospel  of  God  for  nought?  I  robbed  other 
churches,  taking   wages  of  thorn   that  1  might   min- 

9  ister  unto  yen;  and  when  I  was  present  with  you 
and  was  in  want,  I  was  not  a  burden  on  an]  man  • 
for  the  brethren,  when  they  came  from  Macedonia! 
supplied  the  measure  of  my  want;  and  in  every 
thing  I  kept  myself  from  bring  burdensome  unto 

10  y..u,  and  »owill  1  keepmyseff.  As  the  truth  of  Christ 
is  in  me,  no  man  shall  stop  me  of  this  glorying  in 


the  church.  Here,  evidently,  he  is  speaking  j  preaching,  that  his  enemies  manufactured  into 
of  the  apostolic  gifts  and  office;  and  he  says  j  a  charge  against  him,  was  that  it  seemed  to 
that  he  may  not  bear  the  marks  of  that  about  j  make  the  Corinthian  Church  inferior  to  those 
him  in  his  speech;  he  may  be  unskilled  or  j  that  contributed  to  the  apostle's  support,  and 
unprofessional  in  that,  but  not  in  his  knowl-  therefore  to  show  a  lack  of  love  for  them, 
edge.  He  has  apostolic  knowledge,  if  not !  (See  12:  13;  ver.  11.)  The  word  translated 
such  skill  in  expression  as  should  characterize  ;  'preached'  is  from  the  same  root  as  the  word 
an  apostle.  The  first  part  of  the  statement  is  I  'gospel.'  'The  gospel  of  God'  is  the  glad 
concessive;  but  it  is  concession  for  the  sake  of  I  tidings  of  which  he  is  the  author-  that  he 
the  argument.  Paul  defends  elsewhere  his  '  sent  through  Christ  into  the  world, 
divesting  of  his  preaching  of  a-11  the  manners  |      8.   I  robbed  other   churches. 


and  mixtures  of  the  schools,  which  is  prob- 
ably the  charge  against  him.  He  was  a 
"plain  man,  who  talked  right  on."  (See  1 
Cor.  1:  17  seq. ;  2:  1  seq.,  etc.)  But  Ave 
have  been  thoroughly  made  manifest 
among  you  in  all  things — should  be,  But 
in  everything  having  made  it  manifest  among 
all  in  respect  to  you.  (See  Crit.  Notes.)  This 
participial  clause  belongs  with  the  predicate 
of  the  preceding  clause.  The  thing  that  he 
represents  himself  as  having  'made  manifest' 
is  his  knowledge.  It  is  not  to  them  that  he 
speaks  of  manifesting  it,  but  'among  all  in 
respect  to'  them.  They  are  his  "epistles, 
known  and  read  of  all  men"  ;  and  by  their 
knowledge  of  the  truth,  he  shows  among  all 
men  his  knowledge  as  their  teacher.  (See  1 
Cor.  1:  5,  6.)  On  the  importance  of  this 
knowledge  among  all  the  other  gifts,  except 
the  faith,  hope,  and  love,  which  belong  to 
character,  see  Eph.  3:4;  Gal.  1:  12,  16. 

7.  Have  I  committed  an  offence — should 
be,  Or  did  I  commit  a  sin.  Because  I  have 
preached  to  you  the  gospel  of  God  freely 
— should  be,  Because  I  proclaimed  to  you  the 
glad  tidings  of  the  gospel  of  God  without 
charge.  The  humbling  of  himself  consisted 
in  foregoing  his  apostolic  privilege  of  support 
from  the  church  to  which  he  was  preaching. 
(See  1  Cor.  9:   4,  6-15;  Acts  18:  3;  20:84. 


A  strong 

statement  of  the  fact  that  he  took  from  them 
more  than  was  necessary  for  his  support 
among  them.  These  statements  in  regard  to 
his  receiving  support  from  other  churches  are 
to  be  taken  in  connection  with  those  in  1  Cor. 
9,  as  meaning  only  something  over  and  above 
what  he  did  for  his  own  support.  To  do  you 
service— better,  That  I  might  serve  you. 
What  he  wanted  was  to  serve  them  without 
pay,  for  reasons  that  he  mentions  afterward  ; 
and  in  order  to  serve  them  in  this  way 
already  determined  on,  he  receives  aid  from 
other  churches.  Probably  (see  ver.  9)  these 
churches  were  those  of  Macedonia. 

9.  I  was  chargeable  to  no  man— better, 
/  was  not  a  burden  on  any  man.  The  rest  of 
the  verse  should  be  translated,  For  th<-  breth- 
ren having  come  from  Macedonia  supplied  my 
lack;  and  hi  everything  I  kept,  and  will  keep, 
myself  unburdensome  to  you.  The  case  that 
is  considered  here  is  his  action  after  he  has 
exhausted  what  he  has  brought  with  him  from 
Macedonia,  and  also  what  he  is  able  to  earn 
himself.  Even  then  he  did  not  come  upon 
the  church;  but  was  saved  from  it  by  the 
opportune  arrival  of  the  brethren  from  Mace- 
donia with  further  contributions. 

10.  A8  the  truth  of  Christ  is  in  me— a 
solemn  form  of  asseveration.  The  truth  of 
Christ  dwelling  in  him  makes  him  truthful, 


The  exaltation  of  them  was  through  their  and  vouches  for  the  truth  of  what  he  says, 
introduction  into  the  kingdom  of  God  with  No  man  shall  stop  me  of  this  boasting- 
its  privileges.     The  element  in  this  gratuitous    should  be,  This  boasting  shall  not  be  silenced 

O 


210 


II.  CORINTHIANS. 


[Ch.  XI. 


11  Wherefore?  because  I  love  you  not?  God  knoweth. 

12  Hut  what  I  do,  that  I  will  do,  that  I  may  cut  off 
occasion  from  them  which  desire  occasion  ;  that  where- 
in they  glory,  they  may  be  found  even  as  we. 

13  For  such  are  false  apostles,  deceitful  workers, 
transforming  themselves  into  the  apostles  of  Christ. 

14  And  no  marvel;  for  Satan  himself  is  transformed 
into  an  angel  of  light. 


11  the  regions  of  Achaia.    Wherefore?  because  I  love 

12  you  not?  God  knoweth?  But  what  I  do, that  I  will 
do,  that  I  may  cut  off  i  occasion  from  those  who 
desire  an  occasion  ;  that  wherein  they  glory,  they 

13  may  be  found  even  as  we.  For  such  men  are  false 
apostles,  deceitful   workers,  fashioning  themselves 

14  into  apostles  of  Christ.    And  no  marvel*;  for  even 


1  Gr.  the  occasion  of  them. 


for  me.  The  boasting  meant  is  that  he  makes 
the  gospel  of  Christ  without  charge.  (See  1 
Cor.  9:  18  and  Note.)  He  felt  himself  under 
constraint  to  preach  the  gospel ;  but  to  preach 
it  gratuitously  was  to  forego  a  privilege,  of 
which  he  might  boast. 

11.  This  verse  denies  one  reason  that  might 
be  alleged  for  this,  and  used  against  him.  To 
refuse  a  gift  is  often  a  sign  that  one  feels  so 
coldly  or  hardly  toward  another  that  he  is 
unwilling  to  be  put  under  obligation  to  him. 

12.  But  what  I  do,  that  I  will  do- 
should  be,  Also  will  I  do;  and  the  rest  of  the 
verse  should  be  translated,  That  I  may  cut  off 
the  occasion  of  those  who  vrish  an  occasion,  that 
in  the  thing  in  which  they  glory,  they  may  be 
found  even  as  we.  The  meaning  is  very  ob- 
scure, and  of  course  has  been  variously  inter- 
preted. There  are  two  interpretations  that 
seem  to  be  tenable.  The  first  supposes  that 
the  purpose  expressed  in  the  last  part  of  the 
verse  is  the  apostle's,  and  adopts  the  punctua- 
tion of  our  version,  placing  a  semicolon  be- 
tween it  and  what  precedes;  that  the  glorying 
of  the  opponents  is  over  an  assumed  indiffer- 
ence to  reward  or  pay,  a  refusal  to  receive 
compensation,  such  as  the  apostle  glories  in ; 
and  that  the  purpose  of  the  apostle  is  to  cut 
off  any  occasion  to  charge  him  with  the  re- 
verse, so  that  they  may  be  found  no  better 
than  he  in  this  matter,  even  on  their  own 
assumption.  The  diffieult3*  in  this  is  to  get  in 
this  last  modification — namely,  Even  on  their 
own  assumption.  But  it  does  not  seem  so 
difficult  as  Meyer's  explanation,  which  sup- 
poses that  the  purpose  of  the  apostle  is  to 
make  them  actually,  and  not  simply  in  pre- 
tence, the  same  as  himself.  For  that  would 
be  a  matter  of  becoming  what  they  are  not, 
not  of  being  found  what  they  are.  The  sec- 
ond interpretation  of  which  I  speak,  makes 
the  purpose  in  this  last  part  of  the  verse  to  be 
that  for  which  the  opponents  seek  an  occa- 
sion ;  and  the  punctuation  to  be  only  a 
comma.     The   thing    then   over   which   they 


glory,  and  in  which  they  find  the  apostle 
abasing  himself,  is  the  exercise  of  their  privi- 
lege to  be  paid  for  their  service.  But  in  this, 
they  know  that  the  apostle  exercises  a  self- 
denial  that  has  an  appearance  of  superior 
virtue;  and  they  want  an  opportunity  to  say 
that  in  this  matter  they  are  just  like  him  in 
demanding  pay.  They  glory  in  demanding 
their  rights,  and  yet  they  want  to  say  of  Paul, 
who  glories  in  foregoing  his  rights,  that  his 
glorying  is  vain.  Such  is  the  frequent  incon- 
sistency of  men,  who  glory  in  rejecting,  and 
even  ridiculing,  what  they  call  an  ideal  and 
unpractical  virtue.  The  difficulty  in  this,  that 
it  should  be,  in  order  that  we  may  be  found 
even  as  they,  instead  of  they  as  we,  is  consider- 
able ;  but  on  the  whole,  the  least  among  the 
various  difficulties.  And  there  is  no  interpret- 
ation without  difficulty. 

13.  This  verse  gives  the  reason  for  the  pre- 
ceding statement  of  the  purpose  of  these 
opponents.  They  seek  to  pull  down  true 
apostles,  being  themselves  false  apostles.  De- 
ceitful workers.  Those  who  are  accomplish- 
ing their  own  ends  while  pretending  to  be 
working  for  the  church.  Into  the  apostles 
— should  be,  Into  apostles.  The  transforma- 
tion spoken  of  is  such  as  to  take  on  the  ap- 
pearance, and  not  the  reality.  They  are  not 
apostles,  but  put  on  an  appearance  of  apostle- 
ship.  This  is  one  of  the  examples  of  the 
extension  of  the  use  of  the  term  apostles.  It 
seems  to  be  applied  to  any  independent  and 
authoritative  teacher  of  the  gospel,  whose 
position  could  be  derived  from  Christ  him- 
self, instead  of  from  some  church. 

14.  For  Satan  himself  is  transformed — 
should  be,  as  in  ver.  13,  transforms  himself. 
'Satan'  is  here  contrasted  with  his  servants, 
and  the  argument  is  from  the  greater  to  the 
less,  from  the  greater  change  in  Satan  to  the 
less  change  in  these  false  apostles.  The  ele- 
ment of  all  holy  natures  is  light.  (See  1  John 
1:  5,  7;  Luke  2:  32;  John.l:  4,  5,  7,  8.  9;  8: 
12;  Eph.  5:  8,  etc.)    On  the  other  hand  dark- 


Ch.  XL] 


II.  CORINTHIANS. 


211 


15  Therefore  it  is  no  great  thing  if  his  ministers  also 
be  transformed   at   the   ministers  of  righteousness; 

whose  end  shall  be  according  to  their  works. 

16  I  say  again,  Let  no  man  think  me  a  fool ;  if  other- 
wise, yet  as  a  fool  receive  me,  that  I  may  boast  myself 
a  little.     • 

17  That  which  I  speak,  I  speak  it  not  after  the  Lord, 
but  as  it  were  foolishly,  in  this  confidence  of  boasting. 

18  Seeing  that  many  glory  after  the  flesh,  1  will  glory 
also. 

19  For  ye  suffer  fools  gladly,  seeing  ye  yourselves  are 
wise. 


ness  is  the  element  of  evil.  (See  Luke  22:  53; 
2  Cur.  6:  14;  Eph.  5:  8;  6:  12.)  The  change 
indicated  therefore  is  extreme. 

15.  This  verse  should  be  translated,  It  is  no 
great  thing  therefore  if  his  servants  also 
transform  themselves  as  servants  of  right- 
eousness, etc.  Here  the  change  which  is  ex- 
pressed in  the  preceding  verse  symbolically, 
as  from  darkness  to  light,  is  denoted  abstractly 
as  from  servants  of  Satan  to  servants  of  right- 
eousness. It  is  not  a  great  thing,  because 
the  change  is  not  nearly  so  great  as  in  the 
case  of  Satan.  Whose  end  shall  be  ac- 
cording to  their  works — not  according  to 
their  appearances  and  pretences.  The  'end,' 
the  final  fate  is  what  determines  the  reality 
of  things,  and  not  always  their  present  course. 
And  while  the  latter  may  be  according  to 
appearances,  the  former  is  always  according 
to  facts  or  works.     (See  1  Cor.  4:  5.) 

1G.  Let  no  man  think  me  a  fool — better, 
foolish.  The  Greek  word  is  not  so  strong  as 
fool.  The  foolishness  referred  to  is  that  of 
boasting,  which  is  contrary  to  Christian  wis- 
dom. What  follows  may  be  translated,  But  if 
you  do  not  avoid  it,  even  if  it  be  as  a  foolish 
person,  receive  me,  that  I  also  may  boast  some 
little.  I  say  again.  This  is  a  repetition  of 
what  he  has  said  in  verse  1,  but  with  the  pro- 
viso that  he  is  not  foolish,  though  his  actions 
may  appear  so.  It  is  a  case  in  which  the 
motive  has  to  be  taken  into  account,  in  order 
to  determine  the  real  character  of  the  act 
contrary  to  its  appearance.  To  rehearse  one's 
good  actions  is  the  outward  form  of  boasting, 
but  may  be  merely  self-defense.  (See  John 
10:  32,  37,  38;  14:  11,  12;  15:  24,  etc.)  A  de- 
cisive proof  that  this  spirit  of  boasting  is  ab- 
sent here  is  the  evident  repugnance  of  the 
apostle  to  the  whole  thing.  But  if  they  do 
think  him  foolish  in  this  sense,  a  boastful 
person,  why,  he  wants  them  to  be  consistent, 
and  receive  him  in  this  character,  so  that  he 
may  boast  a  little,  as  well  as  the  Judaizcrs, 
to  whom  the  role  is  natural  and  customary. 


15  Satan  fashioneth  himself  into  an  angel  of  light.  It 
is  no  great  thing  therefore  if  his  ministers  also 
fashion  themselves  as  ministers  of  righteousness; 
whose  end  shall  be  according  to  their  works. 

16  I  say  again,  Let  no  man  think  me  foolish;  but  if 
ye  do,  yet   as  foolish    receive  me,  that   I   also  may 

17  glory  a  little.  That  which  I  speak,  1  speak  not  after 
the  Lord,  imt  as  in  foolishness,  in  ilii^  confidence  of 

13  glorying.    Seeing  that  many  glory  after  the  flesh,  I 
19  will  glory  also.    For  ye  bear  with  the  foolish  gladly, 


17.  I  speak  it  not  after  the  Lord,  but, 
as  it  were,  foolishly,  in  this  confidence 
of  boasting — better,  /  speak  not  according 
to  the  Lord,  but  as  in  foolishness,  in  this  con- 
fidence, etc.  (See  Crit.  Notes.)  This  is  said 
of  the  nature  of  the  act  in  itself  considered. 
To  boast  is  foolish  ;  it  is  not  the  Lord's  way  ; 
it  is  the  way  of  the  flesh  ;  and  only  except- 
ional circumstances  can  justify  it.  But  there 
are  these  exceptional  circumstances,  as  we 
have  seen.  And  hence  the  apostle  may  speak 
of  it  as  foolish  or  not,  according  as  he  looks 
at  the  act  by  itself,  or  in  connection  with  its 
motive.  The  words,  '  in  this  confidence,'  etc., 
modify  the  whole  preceding  sentence,  the 
verb,  that  is,  with  both  its  other  modifiers. 

18.  This  verse  contains  one  of  the  reasons 
for  the  apostle's  indulging  in  boasting.  Others 
have  boasted,  in  order  to  vindicate  their  claims 
to  apostleship  as  against  his;  and  the  apostle 
sees  that  its  effect  on  the  church  has  been  such 
as  to  endanger  his  influence,  compelling  him 
to  a  distasteful  action  adopted  1>3T  men  of  the 
world  to  accomplish  their  objects.  The  words 
'after  the  flesh,'  denote  the  general  character 
of  boasting,  not  of  this  particular  instance. 
It  is  the  positive  form  of  the  'not  according 
to  the  Lord,'  which  has  just  been  applied  by 
the  apostle  to  boasting  as  such.  And  there  is 
included  in  the  list  of  boastings  that  follows 
one  specification,  the  service  of  Christ,  that 
does  not  belong  to  the  category  of  things 
after  tin-  flesh.  (.See  ver.  23  seq. )  This  is 
not  parallel,  therefore,  to  the  expression  ''no 
confidence  in  the  flesh,"  and  "confidence  in 
the  flesh,"  in  Phil.  3:  3,  4.  It  is  the  act  of 
boasting,  as  such,  that  is  characterized  as 
"after  the  flesh";  but,  of  course,  with  the 
modification  implied  in  that. 

19.  For  ye  suffer  fools  glndly,  seeing  ye 
yourselves  are  wise — better.  Ye  bear  with 
the  fools  gladly,  being  wise.  This  is  an  ironical 
reason  for  his  Bpeaking  foolishly.      He  says: 

lam  foolish,  to  br  8UT6  ;   but  thin  you  are  iris,-, 
and  wise  people  are  patient  with  the  foolish. 


212 


II.  CORINTHIANS. 


[Ch.  XI. 


20  For  ye  suffer,  if  a  man  bring  you  into  bondage,  if 
a  uiau  devour  you,  if  a  man  take  of  you,  if  a  man  exalt 
himself,  if  a  man  smite  you  on  the  face. 

21  I  speak  as  concerning  reproach,  as  though  we  had 
been  weak.  Howbeit,  whereinsoever  any  is  bold,  (i 
speak  foolishly,)  I  am  bold  also. 

22  Are  they  Hebrews?  so  am  I.  Are  they  Israelites? 
so  am  I.    Are  they  the  seed  of  Abraham  ?  so  am  I. 

23  Are  they  ministers  of  Christ?  (I  speak  as  a  fool ) 
I  am  more  ;  in  labours  more  abundant,  in  stripes  above 
measure,  in  prisons  mure  frequent,  in  deaths  oft. 


20  being  wise  yourselves.  For  ye  bear  with  a  man,  if  he 
briugeth  you  into  bondage,  if  lie  devoureth  you,  if 
he  taketh  you  captive,  if  he  exalteth  himself,  if  he 

21  smiieth  you  on  the  face.  I  speak  by  way  of  dispar- 
agement, as  though  we  had  been  weak.  Yet  where- 
insoever any  is  bold  (I  speak  in  foolishness),  I  am 

22  bold  also.  Are  they  Hebrews?  so  am  I.  Are  they 
Israelites  ?  so  am  I,     Are  they  the  seed  of  Abraham  ? 

23  so  am  I.  Are  they  ministers  of  Christ?  (I  speak 
as  one  beside  himself)  I  more;  in  labours  more 
abundantly,  in  prisons  more  abundantly,  in  stripes 


20.  For  ye  suffer.  Most  likely  they 
would,  bat  that  is  not  what  the  apostle  means 
to  say.  He  means,  You  bear  it,  or  you  exer- 
cise forbearance,  if  a  man  bring  you  into 
bondage.  This  is  a  strong  expression  of  the 
harsh  authority  exercised  over  the  church  by 
these  false  teachers.  (See  Matt.  23:  8-12;  1 
Pet.  5:  2,  3.)  It  is  plain,  from  the  rest  of  the 
description  of  these  enslavers,  that  it  is  sub- 
jection to  persons,  and  not  to  an  enslaving 
system  like  the  law,  that  is  meant  here,  as  in 
Gal.  2:  4;  4:  9.  Devour  you.  By  this  he 
ex  presses  strongly  the  extortion  practiced  on 
them  by  these  men.  See,  again,  1  Pet.  5:  2,  3, 
where  the  apostle  exhorts  the  elders  not  to  do 
their  work  for  base  gain.  If  a  man  take  of 
you — should  be,  If  a  man  captures  you,  as  a 
hunter  takes  game  ;  if  he  takes  possession  of 
them  by  arts  and  circumventions.  If  a  man 
exalt  himself.  That  is,  if  he  gets  himself 
called  rabbi,  master,  and  the  like,  and  assumes 
airs  of  superiority.  (See,  again,  Matt.  23: 
8-12.)  If  a  man  smite  you  on  the  face. 
This  is  a  strong  expression  of  the  proud  and 
rude  treatment  to  which  the  church  was  sub- 
jected by  these  men.  They  bore  it,  it  seems, 
because  it  appeared  an  exhibition  of  strength 
and  of  proper  authority  on  the  part  of  these 
men.  The  Christian  doctrine  of  equality,  and 
of  the  use  of  strength  in  the  service  of  the 
weak,  instead  of  in  the  promotion  and  en- 
richment of  the  strong,  is  not  easily  compre- 
hended by  either  the  strong  or  weak. 

21.  I  speak  as  concerning  reproach,  as 
though  we  had  been  weak — should  be,  I 
say  by  way  of  disparagement,  as  it  were,  that 
we  have  been  weak.  The  disparagement  is  of 
himself,  and  is,  of  course,  ironical.  Strength 
is  a  good,  and  weakness  an  evil,  in  themselves 
considered;  but  to  confess  weakness  as  the 
opposite  of  such  strength  as  is  here  described, 
and  as  a  disparagement  of  himself,  is  intensely 
ironical.  The  mildness  and  "sweet  reason- 
ableness" of  Christ,  seem  weakness  to  many, 
but  are  real  strength.     '  As  it  were,  that,'  de- 


notes that  this  is  a  pretended,  and  not  a  real, 
opinion,  and  heightens  the  expression  of  iron}'. 
On  the  tense  of  the  last  verb,  see  Crit.  Notes. 
Howbeit  whereinsoever  any  is  bold — bet- 
ter, more  simply,  But  in  whatever  any  one  is 
bold.  The  boldness  meant  is  evidently  from 
what  follows  boldness  of  speech,  "confidence 
of  glorying."  "Whatever  these  men  dare  to 
boast  of,  he  can  confidently  boast  of  the 
same.  I  speak  foolishly  —  literally,  In 
foolishness.  The  constant  return  to  this  con- 
fession of  foolishness,  as  a  kind  of  refrain, 
shows  how  stronglj'  the  apostle  feels  the  false 
position  in  which  he  is  placed.  Boasting  is 
not  natural  to  him. 

22.  Are  they  Hebrews?  .  .  .  Israelites 
.  .  .  the  seed  of  Abraham?  The  subjects 
in  this  series  of  questions  are  unemphatic  ;  the 
emphasis  is  on  the  predicate.  It  is  uncertain 
what  is  the  precise  difference  between  the 
three  names  used  here.  'Hebrews'  is  the  na- 
tional name,  probably;  'Israelites'  the  theo- 
cratic; and  'seed  of  Abraham'  denotes  them 
as  the  inheritors  of  the  promises.  Paul  re- 
peats the  varied  vocabulary  of  their  boasting, 
by  which  they  sought  to  heighten  the  effect. 

23.  Are  they  ministers  of  Christ? — 
better,  servants  of  Christ.  I  speak  'as  a 
fool — should  be,  I  speak  as  one  beside  himself, 
the  word  being  different  from  the  one  em- 
ployed in  verses  1,  16,  17,  19,  21.  I  more. 
Probably  this  means,  More  than  they;  in  a 
greater  degree.  But  there  is  some  reason  for 
Meyer's  explanation,  which  makes  it  mean, 
more  than  a  servant  of  Christ.  Paul  has 
denied  them  this  title  (ver.  13-15),  and  so  he  may 
mean  that  if  they  are  that,  then  he  is  some- 
thing more.  But  the  comparisons  that  fol- 
low, tend  rather  to  show  them  behind  him  in 
the  things  that  belong  to  this  office,  than  en- 
tirely lacking  them.  He  does  not,  however, 
concede  to  them  a  claim  to  this  position,  ex- 
cept for  the  purpose  of  his  present  statement. 
The  rest  of  this  verse  should  be  translated, 
In  labors  more  abundantly,  in  prisons  more, 


Ch.  XI] 


II.  CORINTHIANS. 


213 


24  Of  the  Jews  five  times  received  I  forty  stripes  save 
one. 

26  Thrice  was  I  beaten  with  mils,  once  was  I  stoned, 
thrice  i  suffered  shipwreck,  a  night  and  a  day  I  have 
been  in  the  deep ; 

26  In  journeyiugs  often,  in  perils  of  waters,  in  perils 
of  robbers,  in  perils  by  mineown  countrymen,  //t  perils 
by  the  heathen,  in  perils  In  the  city,  in  perils  in  the 
wilderness,  in  perils  in  the  sea,  in  "perils  among  false 
brethren  ; 

27  In  weariness  and  painfulness,  in  watchings  often, 
in  hunger  and  thirst,  in  fastings  often,  in  cold  and 
nakedness. 


24  above  measure,  in  deaths  oft.     Of  the  Jews  five 

2't  times   received   I  forty    stripes    saw e.      Thrice 

was  I  beaten  with   rods,  once  was  1   Btoned,  thrice 
I    suffered    shipwreck,  a    night    ami    a    day    have    1 

26  been  in  the  deep;  in  journeyiugs  often,  in  perils  of 
rivers,  in  perils  of  robbers,  in  perils  from  tny 
i countrymen,  in  perils  from  the  Gentiles,  tn  perils 
in  the  city,  in  perils  in  the  wilderness,  in  perils 

27  in  the  sea,  in  perils  among  false  brethren;  in 
labour  and  travail,  in  watchings  often,  in  hunger 
and   thirst,  in   fastings  often,  in   cold  and   naked- 


in  stripes  exceedingly,  in  deaths  often.  (See 
Crit.  Notes.)  These  tire  specifications  of  the 
things  in  which  he  exceeded  them  as  a  servant 
of  Christ.  Both  in  his  labors  and  his  sutfer- 
ings  he  claimed  to  surpass  them.  The  third 
clause  is  in  the  form  of  comparison,  and 
means,  in  stripes  exceeding  them.  The  fourth 
is  positive,  leaving  it  to  he  implied  that  in  this 
frequent  exposure  to  death,  he  went  beyond 
them,  or  perhaps  even,  that  in  such  exposure 
he  had  something  that  they  had  not  expe- 
rienced at  all.  On  the  transposition  of  the 
second  and  third  clauses,  see  Crit.  Notes.  On 
the  first  clause,  see  1  Cor.  15:  10.  On  the 
second,  see  1  Cor.  15:  30-32;  2  Cor.  4:  11. 
On  the  third,  see  6 :  5 ;  Acts  20 :  23. 

24.  Of  the  Jews — should  he,  From  Javs. 
The  beating  with  rods  that  follows,  was  a 
Roman  punishment;  and  hence  the  contrast 
implied  between  stripes  received  from  Jems, 
and  from  Gentiles.  The  forty  stripes,  save 
one,  was  owing  to  the  Jewish  law  that  not 
more  than  forty  should  be  given,  and  to  the 
rabhinical  refinement  restricting  it  to  thirty- 
nine,  in  order  to  prevent  mistakes.  (See 
Dent.  25:  3.)  There  is  no  record  elsewhere 
of  these  beatings.  Probably  this  and  the  fol- 
lowing verse  are  parenthetical,  developing,  in 
the  way  of  direct  statement,  the  immediately 
preceding,  in  deaths  often.  The  regular  struc- 
ture is  resumed  in  ver.  26. 

25.  Thrice  was  I  beaten  with  rods. 
One  of  these  occasions  was  the  familiar  one  at 
the  time  of  his  first  visit  to  Philippi.  (See 
Acts  16:  23.)  Once  was  I  stoned.  This 
was  at  Lystra.  (See  Acts  14:  19.)  A  night 
and  a  day  I  have  been  in  the  deep— should 
he.  Have  I  spent  in  the  deep.  This  must  have 
been  in  connection  with  one  of  his  ship- 
wrecks, when  he  was  cast  away  on  some  part 
of  the  wreck.     These  shipwrecks  are  not  men- 


tioned in  Acts.  To  refer  it  to  Acts  27  is  of 
course  incorrect,  as  that  came  later. 

2G.  In  journcyings  often, etc. — should  he, 
By  journeyitigs  often ;  and  so  through  the  first 
phrase  of  ver.  27.  It  is  the  instrumental 
dative,  resuming  the  structure  of  ver.  23,  and 
showing  that  by  which  he  proves  himself  more 
a  minister  of  Christ  than  they.  Perils  of 
waters — should  be,  Perils  of  rivers.  These 
dangers  from  rivers  and  from  robbers  are  not 
recounted  in  Acts.  Perils  by  mine  own 
countrymen — should  be,  From  my  race. 
Paul,  though  an  apostle  to  the  Gentiles,  was 
persecuted  mostly  by  the  Jews.  (See  Acts  9: 
23,  29;  13:  45  seq. ;  14:  2  seq.  ;  14:  19  seq. ; 
17:  6  seq.;  17:  13  seq.  ;  18:  12  seq.  ;  21 :  27 
seq.)  Perils  by  the  heathen— should  be, 
From  Gentiles.  Of  these,  the  only  cases 
mentioned  in  the  Acts  are  16:  19  seq.;  19:  23 
seq.)  In  the  city— in  the  wilderness— bet- 
ter, In  city — in  wilderness.  Among  false 
brethren.  We  have  no  record  of  anything 
but  opposition  from  the  Judaizing  Christians, 
to  whom  reference  is  made  here  probably. 
But  it  is  not  wholly  improbable  that  this 
opposition  might  go  to  the  length  of  personal 
danger.     (See  Gal.  2:4.) 

27.  In  weariness  and  painfulness^ 
should  be,  By  labor  and  toil ;  a  favorite  con- 
junction of  terms  with  the  apostle  to  denote 
severe  work.  (See  1  Thcss.  2:9;  2  Thess.  8: 
8.)  (On  the  change  from  In  to  By,  see  Crit. 
Notes.)  In  fastings  often.  Probably,  as 
hunger  and  thirst  have  just  been  mentioned, 
this  refers  to  voluntary  fasts.  Such  fasts  were 
observed  in  the  early  church,  generally  in 
connection  with  prayer.  (See  Acts  11:  28; 
13:  2,  3.)  But  it  is  one  of  the  results  of  textual 
criticism  to  strike  out  many  of  the  references 
to  fasting  in  the  New  Testament—'",  g ..  Matt. 
17  :  21 ;  Mark  9:  29;  1  Cor.  7:5;  Acts  10:  30. 


214 


II.  CORINTHIANS. 


[Ch.  XI. 


28  Beside  those  things  that  are  without,  that  which 
cometh  upon  me  daily,  the  care  of  all  the  churches. 

29  Who  is  weak,  and  I  am  not  weak?  who  is  of- 
fended, and  I  burn  not  ? 

30  If  I  must  needs  glory,  I  will  glory  of  the  things 
which  concern  mine  infirmities. 

31  The  God  and  Father  of  our  Lord  Jesus  Christ, 
which  is  blessed  for  evermore,  knoweth  that  1  lie  not. 

32  In  Damascus  the  governor  under  Aretas  the  king 
kept  the  city  of  the  damascenes  with  a  garrison,  de- 
sirous to  apprehend  me: 


28  ness.    J  Beside  those  things  that  are  without,  there 
is  that    which    presseth    upon    me    daily,   anxiety 

29  for  all  the  churches.     Who  is  weak,  aud  I  am  not 
weak?   who  is  made   to   stumble,  and  I  burn  not? 

30  If  I  must  needs  glory,  I  will  glory  of  the  things  that 

31  concern  my  weakness.    2The  tiod  aud  Father  of  the 
Lord  Jesus,  he  who  is  blessed  3  for  evermore,  know- 

32  eth  that  I  lie  not.    In  Damascus  the  governor  under 
Aretas  the  king  guarded  the  city  of  the  Damascenes, 


1  Or,  Beside  the  things  which  I  omit.     Or,  Beside  the  things  that  come  out  of  course 'I  Or,  God  and  the  Father 3  Gr.  unto  the  ages. 


Our  Lord  did  not  forbid  fasting,  but  pre- 
scribed the  spirit  of  its  observance.  (See 
Matt.  4:  2;  6:  16  seq.  ;  9:  14  seq.) 

28.  Beside  those  things  that  are  with- 
out, that  which  cometh  upon  me  daily — 
should  be,  Beside  the  things  that  I  omit,  my 
daily  charge  is  the  care  of  all  the  churches. 
The  word  translated  'without,'  in  our  version, 
means  always  beside,  except.  (See  Matt.  5: 
82;  Acts  26:  29.)  On  the  change  from  That 
which  cometh  upon  me  to  my  charge,  see  Crit. 
Notes.  There  is  no  grammatical  connection 
between  this  verse  and  anything  preceding; 
and  it  is  better,  therefore,  to  make  it  a  sen- 
tence by  itself,  as  in  the  above  translation. 
Having  enumerated  all  the  special  things 
that  he  cares  to  name,  instead  of  going  on  to 
add  to  this  list,  he  makes  this  general  state- 
ment that  his  daily  charge  is  the  care  of  all 
the  churches.  And  this  care,  unlimited  in  its 
time  and  application,  coming  every  day,  and 
extending  to  all  the  churches,  is  the  fitting 
climax  of  the  apostle's  account  of  himself  as 
a  servant  of  Christ. 

29.  Who  is  weak,  and  I  am  not  weak? 
'I'  is  not  emphatic,  not  being  expressed  in 
the  Greek.  The  idea  is  that  he  enters  by 
sympathy  into  the  spiritual  condition  of 
every  one  of  his  children  in  Christ.  No  one 
of  them  can  be  weak  in  faith  or  conscience 
without  Paul  feeling  it  with  the  weak  brother 
Who  is  offended,  and  I  burn  not? — should 
be,  Who  is  made  to  stumble,  etc.  Burning  is 
a  figurative  expression  of  any  strong  feeling; 
here,  of  pain  or  grief.  The  'I'  is  emphatic 
in  this  case;  and  the  meaning  is,  And  I  am 
not  the  one  to  suffer  the  pain  ?  The  principle 
is  a  universal  one,  that  when  a  person  is  led 
into  sin,  the  one  to  suffer  is  the  one  that  has 
spiritual  charge  of  him.  The  verse  is  very 
instructive,  and  suggestive  on  vicarious  suf- 
fering. 

30.  This  verse  is  better  translated,  If  it  is 


necessary  to  glory,  I  will  glory  over  the  things 
of  my  weakness.  The  'weakness'  here  is 
contrasted  with  the  kind  of  strength  spoken 
of  in  ver.  20.  For  a  man  to  be  self-asserting, 
authoritative,  putting  others  down  and  him- 
self up,  these  false  apostles  considered  strength. 
But  the  weakness  that  consists  in  endurance, 
in  patience,  in  suffering  and  sympathy,  in 
self-sacrifice,  is  the  apostle's  material  of  boast- 
ing, if  boast  he  must.  Hence,  his  account  of 
himself  as  a  servant  of  Christ,  is  of  his  suffer- 
ings, and  toils,  and  sympathy ;  of  the  things 
that  belong  to  the  beatitudes.  (See  Matt.  5: 
3-12.)  It  is  one  of  the  fruits  of  Christianity 
that  weakness  and  strength  of  spirit  have 
changed  places  in  the  estimate  of  so  many, 
and  that  the  apostle's  irony  in  calling  these 
things  weakness  can  be  appreciated. 

31.  The  God  and  Father  of  our  Lord 
Jesus  Christ,  Avhich  is  blessed  for  ever- 
more—should be,  The  God  and  Father  of  the 
Lord  Jesus,  who  is  praised  (or  to  be  praised) 

forever.  ( See  Crit.  Notes. )  The  word 
'blessed,'  in  our  version,  is  ambiguous;  and  if 
pronounced  in  two  syllables,  is  misleading. 
The  word  may  have  either  of  the  two  mean- 
ings given  above,  with  some  preference  for 
the  latter.  The  idea  would  be  then  that  all 
praise  is  due  him  forever.  The  clause  is 
added  to  give  the  weight  of  God's  adorable- 
ness  to  the  assertion.  The  statement  that  is 
thus  asseverated  is  probably  what  follows  ;  as 
otherwise  we  have  to  go  back  beyond  ver.  30 
for  the  connection. 

32.  In  Damascus  .  .  .  the  city  of  the 
Damascenes.  The  repetition  here  is  char- 
acteristic. Paul's  style  was  strong,  but  not 
neat.  The  governor  under  Aretas  the 
king  kept  the  city  of  the  Damascenes 
with  a  garrison,  desirous  to  apprehend 
me— should  be,  The  ethnarch  of  Aretas  the 
king  guarded  the  city  of  the  Damascenes  to 
take  me.     (See  Crit.  Notes.)     The  guarding 


Ch.  XII.] 


II.  CORINTHIANS. 


215 


33  And  through  a  window  in  a  basket  was  I  let  down  j  33  in  order  to  take  me:  and  through  a  window  was  I 
by  the  wall,  and  escaped  his  hands.  let  down  iu  a  basket  by  the  wall,  and  escaped  his 

hands. 


CHAPTER  XII. 


tT  is  not  expedient  for  me  doubtless  to  glory.    I  will 
cum. i'  id  visions  and  revelations  of  the  Lord. 


1      'I  must  needs  glory,  fhougH  It  is  not  expedient; 
but  I  will  come  to  visions  and   revelations  of  the 


1  Some  undent  authorities  read,  Sow  to  glory  U  not  expedient,  but  Twill  come,  etc. 


was  probably  by  a  watch  set  at  the  gates. 
And  we  learn  from  Acts  9:  23,  that  this  watch 
was  Kept  by  the  Jews.  There  is  a  bit  of  his- 
torical problem  here.  Syria  was  a  Roman 
province  ;  but  it  appears  to  have  been  at  this 
time  very  temporarily  under  Aretas,  King  of 
Arabia,  and  to  have  been  governed  by  a  pre- 
fect of  his  appointment.  How  this  fact,  not 
mentioned  elsewhere,  came  about,  whether 
by  the  favor  of  the  Roman  Emperor,  or  by  a 
sudden  incursion,  is  matter  of  conjecture.  But 
the  idea  of  conquest  is  not  probable.  Aretas 
was  the  father-in-law  of  Herod  Antipas. 

33.  By  the  wall— should  be,  Through  the 
wall.  The  window  was  probably  an  opening 
in  the  wall  itself.  The  basket  was  a  rope  bas- 
ket. This  carries  forward  the  account  of  the 
apostle's  weakness.  Among  the  instances  of 
it  were  such  ignominious  escapes  as  this. 

CRITICAL   NOTES. — CHAPTER   XI. 

Bear  with  me  .  .  .  in  my  folly  is  the  read- 
ing of  KLP,  etc.,  syrsch?  cop?  ;  hear  from  me 
.  .  .  foolishness  is  found  in  NBDEP,  also  FG 
it  vulg  syrP,  etc.  Some  is  inserted  before  little 
in  NBDEM,  etc.,  f  vulg  syrP,  etc.  It  is  omit- 
ted in  FGKLP  d  e  g  r,  etc. 

3.  So  your  minds,  etc.,  is  found  in  Dbando 
EKLM.  etc.,  f  vulg  syrutr,  etc.;  so  is  omitted 
in  KB  I)  :FGP  d  e  g  r  cop,  etc.  From  the  sim- 
p/irity  is  the  reading  of  NCDCKLMP  fvulg 
syr,ch.  syrPtxt,  etc.  And  purity  is  added  in 
N  ;BF(r  g  Byr*0*,  also  in  1)*E  d  e,  etc. 

6.  Have  been  made  manifest  is  the  reading 
of  K°DCEK  LP  r  vulg  syrutr  cop,  etc. ;  having 
made  it  manifest  is  found  in  N*BFG  g,  etc. 

23.  In  stripes  .  .  .  in  prisons  is  the  order  in 
N  FG  g,  etc.;  also  X°I)bKLM  <yrutr  cop.  etc. 
The  reverse  order  is  found  in  BD*  andc  E  d  e  f 
vulg. 

27.  In  labor  is  the  reading  of  XcKLiIP  f 
vulg,  etc.  ;  by  labor  of  X*BDEFG  d  e  g,  etc. 

28.  That  which  cometh  upon  me  is  found  in 
KLMP  it  vulg,  etc. ,  my  charge  is  found  in 
KBDEFG,  etc. 


31.  Our  Lord  is  found  in  DEJIP  d  e  f  vulg 
syi.sc!i  cop)  etc  .  the  Jj0rd  in  xBFGKL  g  syrP, 
etc.  Jesus  Christ  is  the  reading  of  DEKLMP 
d  e  fvulg  syr8ch  cop,  etc. ;  Christ  is  omitted  in 
NBFG  gsyrP,  etc. 

32.  Desirous  to  is  found  in  KD'EKLMP, 
also  in  FG  g  cop  syrP,  etc.  It  is  omitted  in 
BD*d  e  f  vulg  syrsch,  etc. 


ANALYSIS. 


General  subject. — Paul's  vision  and  counter- 
acting affliction  ;  and  his  defence  of  his  apos- 
tolic action.  1-6.  His  vision,  and  the  state- 
ment that  he  glories  over  the  subject  of  that, 
not  over  himself.  7-10.  His  thorn'  in  the 
flesh,  given  to  prevent  exaltation  over  his 
visions,  and  his  glorying  over  that  and  like 
weaknesses,  because  of  the  sufficient  grace  of 
Christ,  and  the  power  of  Christ  perfected  in 
such  weaknesses.  11.  The  bitter  necessity  of 
boasting  forced  on  him  by  their  failure  to  do 
him  justice.  12.  Proof  that  he  established 
his  apostleship  among  them  by  signs  and 
miracles.  13-15.  Defence  of  his  action  in 
working  among  them  gratuitously,  in  which 
he  sees  a  chance  for  them  to  derogate  his  apos- 
tolic work.  16-18.  Defence  against  the  possible 
charge  that  he  extorted  money  from  them  by 
his  emissaries.  19-21.  He  is  not  really  defend- 
ing himself  in  all  this,  but  seeking  their 
spiritual  good,  which  is  hindered  by  their  loss 
of  confidence  in  him. 


Ch.  12  :  1.  This  verse  should  bo  translated, 
//  is  necessary  to  glory,  though  not  indeed  ex- 
pedient ;  but  I  trill  come  to  visions  and  revela- 
tions of  the  Lord.  Paul  returns  here  to  his 
constant  refrain  of  repugnance  at  the  boast- 
ing that  he  feels  forced  on  him,  Before,  he 
has  dw<'lt  on  the  foolishness  of  it.  and  now  he 
dwells  moresoherly  on  the  unprofitableness  of 
it.  This  inexpediency  is  owing  to  the  moral 
quality   of   the    thing    in    itself;    making   it 


216 


II.  CORINTHIANS. 


[Ch.  XII. 


2  I  knew  a  "man  in  Christ  above  fourteen  years  ago, 
(whether  in  the  body,  I  cannot  tell;  or  whether  out  of 
the  body,  I  cauuot  tell;  God  knoweth ;)  such  a  one 
caught  up  to  the  third  heaven. 

3  And  I  knew  such  a  man,  (whether  in  the  body,  or 
out  of  the  body.  I  cannot  tell :  God  knoweth  ;) 

4  How  that  lie  was  caught  up  into  paradise,  and 
heard  unspeakable  words,  which  it  is  not  lawful  for  a 
man  to  utter. 


'I  Lord.  I  know  a  man  in  Christ,  fourteen  years  ago 
(whether  in  the  body,  I  know  not;  or  whether  out 
of  the  body,  1  know  not;  God  knoweth),  such  a  one 

3  caught  up  even  to  the  third  heaven.  And  I  know 
such  a  man  (whether  in  the  body,  or  apart   from 

4  the  body,  I  know  not;  God  knoweth),  how  that  he 
was  caught  up  into  Paradise,  and  heard  unspeak- 
able words,  which   it  is   not  lawful  for  a  man  to 


dangerous  to  indulge  in  it,  even  when  circum- 
stances make  it  necessary  and  right.  The 
necessity,  as  we  have  seen,  is  because  the 
charges  and  self-praise  of  his  enemies  force 
him  to  vindicate  himself.  The  'visions  and 
revelations'  he  introduces  as  a  new  subject  of 
boasting,  treating  it  in  the  peculiar  and  char- 
acteristic manner  that  we  shall  see,  ver.  5. 

2.  This  verse  should  be  translated,  I  know 
a  man  in  Christ  fourteen  years  ago  {whether 
in  the  body — I  know  not ;  or  out  of  the  body— 
I  know  not — God  knows),  such  a  one  caught  zip 
as  far  as  the  third  heaven.  Everything  tends 
to  show  that  the  apostle  is  here  talking  of  him- 
self. First,  of  course,  that  he  boasts  of  it,  and 
introduces  it  in  the  midst  of  these  references  to 
himself.  And  then,  his  evident  acquaintance 
with  these  unspeakable  things.  Moreover, 
in  ver.  7,  he  directly  identifies  these  revela- 
tions as  made  to  himself.  His  speaking  of  it 
in  the  third  person  is  owing  to  the  peculiar 
nature  of  such  a  vision,  in  which  a  man  is  rapt 
out  of  himself,  as  it  were,  and  looks  at  him- 
self from  the  outside.  His  doubt  whether  this 
took  place  in  the  body  or  not.  arises  from  the 
inactivity  of  the  lower  sensibilities  at  such  a 
time,  while  the  consciousness  of  the  personal 
state  would  be  through  these.  Paul  is  not  in 
doubt  whether  it  was  merely  an  appearance 
or  vision,  or  an  actual  sight  of  the  celestial 
things;  but  whether  the  catching  up  was 
simply  of  the  spirit,  or  of  the  whole  man, 
body  and  spirit;  and  in  which  form  an  actual 
beholding  took  place.  Paul  would  not  men- 
tion in  this  connection,  probably,  anything 
less  than  that.  'The  third  heaven.'  There 
is,  of  course,  much  disputing  about  Paul's 
meaning  here.  But  there  seems  to  be  little 
doubt  that  he  had  in  mind  the  Kabbinical 
idea  of  seven  heavens.  He  was  himself  a 
Kabbi,  and  the  language  here  is  such  as  to 
suggest  that  doctrine  and  nothing  else.  Both 
the  terms,  'third  heaven'  and  'paradise,'  be- 
long to  that  nomenclature,  and  the  nature 
and  connection  of  the  two  statements  confirm 
the  reference.     For,  as  we  shall  see,  the  two 


statements  are  not  identical,  but  successive  to 
each  other ;  and  this  exactly  corresponds  to  the 
relative  position  of  the  'third  heaven,'  and  of 
'paradise'  in  the  Rabbinical  heavens.  But  we 
need  not  suppose  that  Paul's  intention  went 
any  further  than  to  use  this  familiar  language 
for  the  expression  of  his  thought.  If  he  had 
had,  as  we  suppose,  a  real  vision  of  celestial 
things,  the  reality  would  be  larger  probably 
than  the  finical  speculation  of  the  Rabbis. 
And  this  language  would  be  used,  therefore, 
by  way  of  accommodation  as  a  convenient 
vehicle  for  the  fact,  common  to  both  the  real- 
ity and  the  doctrine,  that  there  are  many 
heavens.  The  time  of  this  event,  fourteen 
years  before,  puts  it  probably  within  the 
period  of  his  stay  at  Antioch,  previous  to  his 
first  missionary  tour,  and  prevents  the  identi- 
fication of  this  with  any  of  the  recorded  vis- 
ions of  Paul.  'Fourteen  years  ago'  belongs 
with  the  participle  'caught-up.' 

3.  And  I  knew — should  be,  I  know.  I 
cannot  tell — should  be,  /  know  not.  The  use 
of  this  conjunction,  denoting  an  additional 
fact  and  not  a  resumption  or  continuance  of 
the  preceding,  shows  that  the  two  statements 
are  not  identical,  but  succeed  each  other:  and 
that  therefore,  'third  heaven'  and  'paradise' 
are  not  identical  terms. 

4.  Paradise.  This  was  originally  a  Per- 
sian word,  denoting  first,  a  park  for  game, 
and  then  a  pleasure-garden.  It  is  applied,  in 
the  Scriptures,  to  the  abode  of  blessed  spirits, 
where  they  dwell  in  the  presence  of  God. 
(See  Rev.  2 :  7.)  It  would  not  correspond, 
therefore,  to  the  comparatively  low  third 
heaven.  The  apostle  approaches  "his  great 
statement,  as  he  seems  to  have  come  to  his 
august  vision,  gradually.  And  his  dwelling 
on  the  mysteriousness  of  it  in  the  repeated 
'whether  in  the  body,'  adds  to  the  effect  of 
this  stately  drawing  near.  Unspeakable 
words,  which  it  is  not  lawful  for  a  man 
to  utter.  Thes,e  two  modifiers  explain  each 
other.  The  first  does  not  mean,  Too  great  to 
be  spoken,  beyond  the  capacity  of  speech;  but 


Ch.  XII.] 


II.  CORINTHIANS. 


217 


5  Of  such  a  one  will  I  glory  :  yet  of  myself  I  will  not 
glory,  but  in  mine  infirmities. 

(j  For  though  1  would  desire  to  glory,  I  shall  not  be  a 
foul;  for  l  will  Nay  the  truth:  imt  »".-»■  l  forbear, lest 
any  than  should  think  of  ine  above  that  which  he  seeth 
me  tn  in-,  <  .r  that  he  heareth  of  uia 

7  Ami  lest  1  should  be  exalted  above  measure'  through 
the  abundance  of  the  revelations,  there  was  given  to 
me  a  thorn  in  the  flesh,  the  messenger  of  >atan  to 
bullet  tue,  lest  I  should  be  exalted  above  measure. 


5  utter.  On  behalf  of  such  a  one  will  I  glory:  but 
on  my  own  behalf  I   will  not  glory,  save  in  my 

6  weaknesses.  For  if  I  should  desire  to  glory,  l  .-bail 
not  bo  foolish;  for  1  shall  .-peak  the  truth:  but  I 
forbear,  lost  any  man  should  account  of  me  above 
that  which  he  seeth  no-  to  fee,  or  heareth  from  me. 

7  And  by  reason  of  the  exceeding  greatness  of  the 
revelations, l  that  I  should  not  be  exalted  overmuch, 
there  was  given  to  mo  a  -  thorn  In  the  flesh,  a  mes- 
senger of  Satan  to  buffet  me,  that  l  should  not  be 


1  Some  ancient  authorities  read,  where/ore 2  Or,  stake. 


things  that  it  is  wrong  to  speak,  on  account  of 
their  sacredness. 

5.  This  verse  should  be  translated,  On  be- 
half of  such  a  one  will  I  glory ;  but  on  behalf 
of  myself,  I  will  not  glory,  except  in  my  weak- 
nesses. The  apostle  makes  a  contrast  here 
between  such  a  one,  and  himself.  And  yet 
such  a  one  was  himself;  but  so  rapt  out  of 
himself  and  made  the  subject  of  a  strange  ex- 
perience, in  which  he  was  simply  passive 
under  the  hand  of  another,  that  he  seems  ti> 
himself  a  stranger.  It  is  not  the  ordinarily 
active  Paul,  into  whose  experiences  his  own 
energy  entered,  and  made  them  subjects  of 
boasting,  but  only  an  instrument  played  on 
by  a  strange  hand,  over  whom  he  might  boast, 
but  not  as  he  would  boast  over  his  proper  self. 
'Except  in  my  weakness.'  The  things  that 
he  endured  rather  than  the  things  that  he 
performed;  or  among  his  deeds,  those  that 
showed  the  weakness  of  service  and  humility, 
not  the  strength  of  self-assertion,  were  his 
material  of  boasting.     (See  ver.  10.) 

6.  For  though  I  would  desire  to  glory, 
I  shall  not  be  a  fool ;  for  I  will  say  the 
truth — should  be,  For  if  I  wish  to  glory,  I 
shall  not  be  foolish  ;  for  I  shall  speak  truth. 
The  use  of  the  auxiliaries  in  the  Authorized 
Version  is  commended  to  the  attention  of  tho&e 
who  profusely  eulogize  its  English  style.  And 
as  a  translation  of  the  Greek,  it  is  equally 
commendable.  Lest  any  man  should 
think — should  be,  Lett  any  one  think.  Or 
that  he  heareth  of  me — should  be,  Or  hear- 
eth from  me.  The  first  part  of  this  verso  is 
intended  to  prove  the  ability  to  glory,  if  he 
wishes  it.  implied  in  ver.  5.  (See  Winer, 
453.)  'I  shall  not  be  foolish.'  The  fool  ish- 
ness  of  boasting  is  here  meant  in  a  different 
sense  from  11:  1,  16,  etc.  There  it  is  applied 
to  boasting  in  itself  considered  ;  here  to  untrin 
boasting.  He  will  not  be  foolish;  for  he  will 
speak  the  truth.  S;ngular  and  rare  boasting 
that!     In  the  last  part  of  the  verse,  he  gives 


his  reason  for  not  boasting.  He  does  not  want 
any  one's  estimate  of  him  to  depend  on  his 
stories,  but  on  his  acts  performed  in  the  per- 
son's presence.  This  may  come  from  what 
they  see  him  do,  or  what  they  hear  him  say 
in  the  way  of  teaching,  Christian  conversa- 
tion, and  the  like.  (See  Col.  4:6.)  This  is  a 
self-denying  standard,  depriving  him  of  much 
just  advantage  ;  but  Paul  will  leave  no  chance 
of  accusation  in  other  men's  thoughts,  espe- 
cially as  they  have  accused  him  of  being  weak, 
when  present,  in  both  action  and  speech.  (See 
10:  10.)  So  he  will  leave  the  Corinthians  to 
judge  of  him  by  what  he  is  in  Corinth. 

7.  This  verse  should  be  translated,  And  be- 
cause of  the  surjiassing  nature  of  the  revela- 
tions, wherefore,  that  I  may  not  be  exalted, 
there  was  given  me  a  thorn  in  the  flesh,  a  mes- 
senger of  Satan  to  buffet  me,  that  I  may  not 
be  exalted.  On  the  insertion  of  wherefore, 
which  changes  the  structure,  see  Crit.  Notes. 
The  word  translated,  exalted  above  meas- 
ure,  is  a  compound  verb,  but  it  takes  the  whole 
verb  to  express  the  simple  idea  of  exalt.  The 
phrase,  in  the  flesh,  denotes,  probably,  the 
sphere  or  locality  of  the  suffering;  it  was  a 
bodily,  not  a  spiritual,  infliction.  The  chief 
objection  to  Meyer's  interpretation  of  a  thorn 
fur  the  flesh,  a  scourge  for  the  sinful  pride  of 
the  man,  is  that  it  leaves  this  important  ques- 
tion, whether  it  is  bodily  or  spiritual,  unset- 
tled, and  yet  boldly  takes  the  physical  answer 
for  granted.  As  to  the  nature  of  this  'thorn 
in  the  flesh,'  it  is  one  of  the  vexed  questions 
of  interpretation.  Certainly  there  is  nothing 
here  nor  elsewhere  to  decide  it.  But  since  it 
is  described  here  as  continued,  while  still  his 
active  labors  as  an  apostle  were  kept  up.  it 
must  have  been  something  local,  not  weaken- 
ing the  general  system.  And  if  Gal.  4:  13 
seq.  refers  to  the  same  thing,  then  ver.  15  may 
contain  an  intimation  thai  it  was  tin  affection 
of  the  eyes.  And  Gal.  6:  11  may  he  -up- 
posed  to  contain   a   reference    to    the   same 


218 


II.  CORINTHIANS. 


[Ch.  XII. 


8  For  this  thing  I  bejsought  the  Lord  thrice,  that  it 
might  depart  from  me. 

4  And  he  said  unto  ine,  My  grace  is  sufficient  for 
thee-  for  my  strength  is  made  perfect  in  weakness. 
Most  gladly  therefore  will  I  rather  glory  in  my  infirmi- 
ties  that  the  power  of  Christ  may  rest  upon  me. 

10  Therefore  I  take  pleasure  in  infirmities,  in  re- 
proaches, in  necessities,  in  persecutions,  in  distresses 
for  Christ s  sake:  for  when  I  am  weak,  then  am  1 
strong. 


8  exalted  overmuch.  Concerning  this  thing  I  be- 
sought the  Lord  thrice,  that  it  might  depart  from 

9  me.  And  he  hath  said  unto  me,  My  grace  is  suffi- 
cient for  thee :  for  my  power  is  made  perfect  in 
weakness.  Most  gladly  therefore  will  i  rather  glory 
in  my  weaknesses,  that  the  strength  of  Christ  may 

10  •  rest  upon  me.  Wherefore  I  take  pleasure  in  weak- 
nesses, in  injuries,  in  necessities,  in  persecutions,  in 
distresses,  for  Christ's  sake:  for  wheu  i  am  weak, 
then  am  1  strong. 


1  Or,  cover  me.     Gr.  sprejd  a  tabernacle  t 


visual  weakness  in  its  large  letters  with  my 
own  hand.  But  these  are  slight  materials  for 
theory-building.  '  A  messenger  of  Satan.'  It 
is  frequently  inferred  from  this,  and  1  Cor.  5: 
5,  and  the  like,  that  the  New  Testament  con- 
tains a  dualistic  doctrine  of  evil,  referring 
diseases,  and  other  material  evils,  to  the  action 
of  Satan.  But  certainly  such  a  doctrine  is 
untrue,  all  such  effects  being  directly  trace- 
able to  the  laws  of  nature,  and  not  superim- 
posed upon  nature.  They  are,  therefore, 
divine  in  their  origin;  and  the  only  sense  in 
which  they  can  be  truly  traced  to  Satanic 
agency,  is  by  connecting  them  with  the  moral 
evil  of  the  world,  which  is  attributed  to  the 
evil  one.  And  the  language  used  here  can 
just  as  easily  be  explained  in  this  true,  as  in 
that  untrue,  way.  It  comes  out  of  Paul's 
vivid  sense  of  the  connection  between  the 
moral  and  the  physical  evil  in  the  world,  and 
his  idea  of  what  the  world  would  be  without 
sin.  (See  Horn.  8:  19-23.)  The  gift  is  divine, 
and  the  purpose,  to  prevent  his  pride,  is  the 
divine  purpose.  The  first  'that  I  may  not  be 
exalted,'  is  the  purpose  of  the  gift;  and  the 
second,  of  the  buffeting. 

8.  This  verse  should  be  translated,  Concern- 
ing this,  I  besought  the  Lord  thrice  that  it 
may  depart  from  me.  'The  Lord'  here  is 
Christ,  as  '  my  strength,'  in  the  answer,  (ver.9)i 
is  'the  power  of  Christ,'  in  the  latter  part 
of  the  verse.  'Thrice'  is  evidently  a  definite 
number.  Twice  he  made  his  request  without 
any  answer,  and  the  third  time,  he  received 
the  answer  given. 

9.  And  he  said  unto  me — should  be,  He 
hath  said.  The  perfect  denoting  an  act  of 
which  the  results  continue  to  the  present 
time.  My  grace  is  sufficient  for  thee. 
Not  enough  to  enable  him  to  bear  the  pain, 
which  would  be  comparatively  irrelevant; 
but  sufficient  for  him,  enough  for  him  to  have 
without  this  removal  of  pain,  for  which  he 
asks.     For  my  strength  is  made  perfect  in 


weakness.  This  is  the  reason  why  Christ's 
grace  is  enough.  That  grace  is  not  made 
powerless  in  man's  weakness;  but  perfects  its 
strength  just  then;  and  hence  it  is  sufficient 
for  the  sufferer  without  the  added  favor  of 
healing.  This  is,  of  course,  because  spiritual 
good  is  better  than  material,  and  grace  in- 
creases the  former.  '  My  '  is  omitted  before 
'  strength '  ;  but  is  understood.  (See  Crit. 
Notes. )  In  my  infirmities— better,  My  weak- 
nesses. May  rest  upon  me.  The  Greek 
here  is  very  expressive.  The  verb  means  to 
fix  the  habitation;  to  take  up  the  abode  in. 
(See  John  1  :  14;  Kev.  7:  15;  21 :  3.)  It  is  not 
the  common  coin  of  figurative  expression, 
and  hence  its  choice  marks  more  than  ordi- 
nary fitness  of  language.  Rather — marks  a 
comparison  between  glorying  in  weaknesses 
and  praying  to  have  them  removed.  The 
clause  that  follows  denotes  the  purpose  of  his 
glorying  in  weaknesses,  considered  as  a  means 
of  detaining  them.  The  '  weaknesses'  meant, 
are  such  as  are  mentioned  in  ver.  10,  and  not 
spiritual  weaknesses,  such  as  liability  to  tempt- 
ation.    (See  on  ver.  5.) 

10.  Therefore  I  take  pleasure  in  in- 
firmities, in  reproaches— should  be,  Where- 
fore I  take  pleasure  in  weaknesses ;  in  injuries. 
The  reproaches  (or,  injuries),  necessities, 
persecutions,  and  distresses  (or  afflic- 
tions), are  specifications  under  weaknesses. 
The 'weaknesses'  are,  as  before,  the  things 
that  he  endures — those  in  which  he  is  passive 
and  powerless.  For  Christ's  sake.  This 
might  modify  either  the  preceding  nouns;  so 
that  the  meaning  would  be,  weaknesses,  inju- 
ries, etc.,  for  the  sake  of  Christ;  or  the  verb, 
he  takes  pleasure,  for  Christ's  sake,  in  these 
things.  The  difficulty  with  the  former  is  that, 
it  makes  an  unnecessary  limitation  of  the 
thought,  especially  as  the  particular  case 
mentioned,  'the  thorn  in  the  flesh,'  is  ti"t  for 
the  sake  of  Christ.  The  statement  is  then, 
that  he   takes  pleasure   for  Christ's  sake,  in 


Ch.  XII.] 


II.  CORINTHIANS. 


219 


11  I  am  hecoine  a  fool  in  glorying;  ye  have  compelled 
nie:  for  I  ought  to  have  been  coniineuded  of  you:  for 
in  nothing  am  I  behind  the  very  chiefest  apostles, 
though  I  be  nothing. 

\\i  Truly  the  signs  of  an  apostle  were  wrought  among 
you  in  all  patience,  in  signs,  and  wonders,  and  mighty 
deeds. 

13  For  what  is  it  wherein  ye  were  inferior  to  other 
churches,  except  it  be  that  1  myself  was  not  burden- 
some to  you?  forgive  me  this  wrong. 

14  Behold,  the  third  time  I  am  ready  to  come  to 
you:  and  1  will  not  be  burdensome  to  yon  :  for  1  seek 
not  yours,  but  you:  for  the  children  ought  not  to  lay 
up  for  the  parents,  but  the  parents  for  the  children. 


11  I  am  become  foolish:  ye  compelled  me;  for  I 
ought  to  have  been  commended  of  you:  for  in 
nothing  was  l  behind  'the  very  chielesl  apostles, 

12  though  !  am  nothing.  Truly  the  signs  of  an  apostle 
were  wrought  Hiuong  you  in  ;in  'patience,  by  signs 

13  and  wonders  and  »  mighty  works.  For  what  is  there 
wherein  ye  were  made  inferior  to  the  rest  of  the 
churches,  except  it  be  that  1  myself  was  not  a  bur- 
den to  you?   forgive  me  this  wrong. 

14  Behold,  this  is  the  third  time  I  am  ready  to 
come  to  you;  and  1  will  not  be  a  burden  to  you: 
for  I  seek  not  yours,  but  you:  for  the  children 
ought  not  to  lay  up  for  the  parents,  but  the  parents 


1  Or,  those  pre-eminent  apostles 2  Or,  stedfastness . .   .3  Gr.  powers. 


weaknesses,  inasmuch  as  the  power  that  he 
receives  he  employs  for  Christ.  For  when  I 
am  weak — should  be,  For  whenever.  The 
'strength'  that  he  receives  is  spiritual  strength. 
(See  Ruin.  5:  3-5.)  Then  is  emphatic— that 
is  just  the  time  that  he  is  strong. 

11.  I  am  become  a  fool  in  glorying;  ye 
have  compelled  me— should  be,  I  have  be- 
come foolish — you  compelled  me.  (See  Crit. 
Notes.)  The  apostle's  sorrowful  refrain  again, 
uttered  here  as  he  looks  back  over  the  adula- 
tory talk  about  himself,  in  which  he  has  in- 
dulged. But  he  has  been  compelled  to  it  by 
their  misjudgment  of  him,  and  the  consequent 
danger  that  they  will  be  alienated  from 
Christ.  (See  on  11:  2seq.)  For  I  ought  to 
have  been  commended  of  you— should  be, 
by  you.  This  is  emphatic,  in  contrast  with 
the  self-commendation  to  which  he  has  been 
compelled.  Paul  means  that  men  should 
judge  of  him  by  what  they  personally  see  or 
hear  (see  on  ver.  6.) ;  but  he  has  failed  of  just 
judgment  on  this  ground  among  the  Corinth- 
ians. Instead  of  being  commended  by  them, 
he  is  led  therefore,  contrary  to  his  rule  and 
desire,  to  commend  himself.  'I'  is  also  em- 
phatic, in  contrast  with  the  boastful  false 
apostles,  who  seem  to  have  been  commended 
by  the  Corinthians.  For  in  nothing  am  I  be- 
hind the  very  chiefest  apostles — should  be, 
For  in  nothing  ivas  I  behind  the  superexcellent 
apostles.  The  reference  is  to  the  false  teachers. 
(See  Crit.  Notes.)  It  is  a  reason  why  he, 
at  least  as  much  as  they,  should  have  re- 
ceived the  commendation  of  the  Corinthians. 
Though  I  be  nothing — the  apostle  feels  that 
he  is  nothing,  and  the  grace  of  Christ  every- 
thing;  and  yet  that  grace  operates  to  make 
him  something  who  is  nothing;  otherwise  it 
is  poor  grace.     (See  1  Cor.  15:  8-10.) 

12.  Tli is  vi'M'  should  be  translated,  The 
signs  of  the  apostle    were  wrought  among  you 


in  every  patience,  by  signs  and  wonders  and 

powers.  (See  Crit.  Notes.)  The  definite 
article  before  '  apostle '  makes  it  abstract,  de- 
noting what  belongs  to  the  class.  'Every 
patience'  differs  from  'all  patience,'  of  the 
Common  Version,  as  denoting  every  kind  of 
patience,  instead  of  the  quantitative  idea  of 
'all  patience.'  'In  every  patience'  is  the 
spirit  in  which  these  signs  were  wrought — the 
constancy  which  keeps  one  to  his  purpose  in 
spite  of  obstacles  and  sufferings,  Signs,  and 
wonders,  and  mighty  deeds  (or,  powers), 
are  the  three  New  Testament  words  for  mira- 
cles; one  denoting  them  as  tokens  of  divine 
approval;  another  by  the  wonder  that  they 
inspire  ;  and  the  third  by  the  power  that  they 
display.  They  are  the  things  by  means  of 
which  the  signs  of  an  apostle  were  wrought 
among  them  by  Paul. 

13.  This  verse  should  be  translated,  For 
tvhat  is  there  in  which  you  were  made  inferior 
to  the  other  churches,  except  that  I  myself 
was  not  burdensome  to  you  ?  This  is  the  apos- 
tle's appeal  to  them  in  support  of  the  preced- 
ing statement.  In  the  context,  the  inferior- 
ity would  consist,  not  in  the  character  of  the 
church,  but  in  the  nature  of  the  work  done 
there  by  the  apostle,  irrespective  of  its  results. 
He  has  not  done  less  or  worse  work,  nor  fewer 
miracles  there,  than  in  other  churches.  The 
only  respect  in  which  there  had  been  any 
possible  disparagement  of  them,  was  that 
mentioned  in  11:  7  seq.,  that  he  received 
nothing  from  them  for  his  labor.  In  that  re- 
spect he  had  not  shown  signs  of  being  an 
apostle!  He  calls  it  a  wrong,  with  reference 
to  their  view  of  it,  being  himself,  as  we  have 
seen,  conscious  of  nothing  but  good  intention 
in  it. 

14.  The  first  part  of  this  verse  should  be 
translated,  Behold,  this  is  a  third  time  I  am 
ready  to  come  to  you ;  and  I  will  not  be  bur- 


220 


II.  CORINTHIANS. 


[Ch.  XII. 


15  And  I  will  very  gladly  spend  and  be  spent  for 
you  ;  though  the  wore  abundantly  I  love  you,  the  less 
I  be  loved. 

16  But  be  it  so,  I  did  not  burden  you:  nevertheless, 
being  crafty,  I  caught  you  with  guile. 

17  Did  I  make  a  gain  of  you  by  any  of  them  whom 
I  sent  unto  you? 

18  I  desired  Titus,  and  with  him  I  sent  a  brother. 
Did  Titus  make  a  gaiu  of  you?  walked  we  not  in  the 
same  spirit '.'  walked  tee  not  in  the  same  steps? 

19  Again,  think  ye  that  we  excuse  ourselves  unto 
you?  we  speak  before  God  in  Christ:  but  we  do  all 
things,  dearly  beloved,  for  your  edifying. 


15  for  the  children.  And  I  will  most  gladly  spend 
and    be    J spent    for    your    souls.      If    1   love    you 

16  more  abundantly,  am  I  loved  the  less?  But  be 
it  so,   I  did   not   myself   burden   you ;    but,    beiug 

17  crafty,  I  caught  you  with  guile.  "Did  I  take  ad- 
vantage of  you  by  any  one  of  them  whom  1  have 

18  sent  unto  you?  1  exhorted  Titus,  and  I  sent  the 
brother  with  him.  Did  Titus  take  any  advantage 
of  you  ?  walked  we  not  by  the  same  Spirit  ?  walked 
we  not  in  the  same  steps? 

19  -  Ye  think  all  this  time  that  we  are  excusing  our- 
selves unto  you.  In  the  sight  of  God  speak  we  in 
Christ.   But  all  things,  beloved,  are  for  your  edifying 


1  Gr.  spent  out 2  Or.  Think  ye   .   .   .  you. 


densome.  On  the  insertion  of  'this'  and  the 
omission  of  'to  you,'  see  Crit.  Notes.  The 
'third  time'  does  not  belong  to  his  readiness 
to  come,  but  to  his  coming.  There  had  been 
two  previous  visits,  and  this  was  the  third. 
This  is  introductory  to  his  statement  that  he 
means  to  act  in  the  same  way  in  reference  to 
his  support,  as  on  the  two  preceding  visits. 
His  reason  for  this  is  that,  he  does  not  seek 
their  goods,  but  themselves.  The  first  motive 
is  the  selfish  one — it  profits  him  ;  the  second  is 
unselfish — he  seeks  them  for  their  good.  For 
the  children,  etc.  This  presents  his  reason 
for  seeking  them,  and  not  theirs.  He  reasons 
from  the  analogous  relation  of  parents  to  chil- 
dren— he  being  their. spiritual  father.  But 
this  is  not  the  side  of  his  relation  to  them  that 
determines  the  question  of  his  receiving  sup- 
port from  them,  though  it  does  establish  his 
obligation  to  lay  up  spiritual  goods  for  them. 
This  unselfishness  is  striking.  On  Paul's  view 
of  the  support  of  apostles,  considered  as  a 
general  principle  rather  than  a  personal  pref- 
erence, see  1  Cor.  9:  5  seq. 

15.  And  I  wiJl  very  gladly  spend  and  be 
spent  for  you — should  be,  And  I  will  most 
gladly  spend  and  be  consumed  for  you.  The 
spending  is  probably  to  be  taken  in  its  ordi- 
nary sense,  denoting  the  use  of  his  money  to 
support  him  in  their  service.  The  passive 
verb  in  the  second  clause  is  an  intensive  form 
of  this,  denoting  that  he  lays  himself  out 
completely  for  them.  It  is  a  figurative  ex- 
pression for  the  consecration  of  his  life  and 
strength  to  their  service.  Though  the  more 
abundantly  I  love  you,  the  less  I  be 
loved — should  be,  If  I  loved  you  more  abund- 
antly, am  I  laved  less?  (See  Crit.  Notes.) 
His  willingness  to  serve  them  freely,  gratuit- 
ously, is  a  proof  of  his  greater  love;  and  now 
do  they,  If  asks,  so  misunderstand  him  as  to 
take  this  very  occasion  to  love  him  less? 


16.  But  be  it  so.  This  is  a  concession  of 
what  he  has  said  about  not  being  burdensome 
to  them.  Paul  takes  for  the  time  the  position 
of  an  opponent,  and  says,  Supposing  that  I 
did  not  myself  burden  you,  I  caught  you  with 
craft ;  I  got  from  you  by  emissaries  tvhat  I  did 
not  myself  take.  The  sense  would  be  ex- 
pressed by  inserting  did  I?  at  the  end  of  the 
verse.  The  subject  is  emphatic  in  the  clause, 
I  did  not  burden  you,  contrasting  /  with  Titus, 
and  the  others  sent  to  them.  (On  the  verb  of 
this  clause,  see  on  11:  20.) 

17.  By  any  of  them  whom  I  sent  unto 
you? — should  be,  By  any  one  of  them  whom 
I  have  sent  to  you.  He  answers  the  supposi- 
tion in  the  preceding  verse  by  a  question 
appealing  to  their  knowledge  of  the  facts. 
Did  I  take  advantage  of  you  by  my  emissaries, 
being  too  crafty  to  do  it  myself? 

18.  I  desired  Titus,  and  with  him  I 
sent  a  brother— should  be,  I  exhorted  T$tns, 
and  I  sent  with  him  the  brother.  The  exhort- 
ation was  to  make  a  visit  to  Corinth.  'The 
brother'  was  known  to  them  (and  hence  the 
use  of  the  article),  but  unknown  to  us.  The 
visit  was  evidently  the  one  mentioned  in  ch. 
7.  The  one  spoken  of  in  ch.  8  was  not  yet 
made.  He  mentions  this  visit  by  way  of  ex- 
ample, it  being  the  latest  and  the  freshest  in 
their  mind.  In  the  same  spirit— should  be, 
By  the  same  Spirit,  denoting  the  Holy  Spirit 
as  the  standard  to  which  this  conduct  was 
conformed.  In  the  same  steps — denotes  the 
outward,  as  the  other  does  the  inward,  like- 
ness of  their  action.  The  footsteps  are  Paul's; 
and  the  question  is,  whether  Titus  followed 
his  example  of  unselfishness. 

19.  Again,  think  ye  that  we  excuse 
ourselves  unto  you — should  be,  You  think 
nil  this  time  that  we  are  defending  ourselves 
unto  you.  It  is  not  certain  that  this  is  a  state- 
ment instead  of  a  question ;  but  it  is  rhetori. 


Ch.  XII.] 


II.  CORINTHIANS. 


221 


20  For  I  fear,  lest,  wheu  I  come,  I  shall  not  find  you 
sueu  as  I  would,  and  that  1  shall  be  found  unto  you 
such  as  ye  would  not:  lest  there  be  debates,  envyings, 
wraths,  strifes,  backbitings,  whisperings,  swellings,  tu- 
mults: 

21  And  lest,  when  I  come  again,  my  (iod  will  humble 
me  among  you,  and  that  I  shall  bewail  many  which 
have  sinned  already,  and  have  not  repented  of  the  un- 
cleanness  and  fornication  and  lasciviousuess  which 
they  have  committed. 


20  For  I  fear,  lest  by  any  means,  when  I  come, I  should 
find  you  nol  BUCD  as  i  would,  and   should   myself  he 

found  of  you  such  as  ye  would  not;  lest  byauj  moans 
there  should  />•■  strife,  jealousy,  wraths,  factions,  back- 

21  bitin«4s,  whisperings, swellings,  'tumults;  lest,  when 
I  come  again,  my  God  should  humble  mo  before 

you,  and  i  should  mourn  for  many  of  them  that 
have  ginned  heretofore,  and  repented  not  of  the  iin- 
eleaness  and  fon.ieatiou  and  lasciviousuess  which 
they  committed. 


1  Or,  disorders. 


cally  preferable.  (On  the  change  of  'again,' 
see  Crit.  Notes.)  We  speak  before  God  in 
Christ ;  but  we  do  all  things,  dearly  be- 
loved, for  your  edifying— should  be,  Be- 
fore God  in  Christ  we  speak,  and  all  things, 
beloved,  for  your  upbuilding.  This  is  Paul's 
answer  to  the  preceding  charge  that  he  finds 
in  their  thoughts.  'Before  God'  is  in  con- 
trast with  'to  you'  in  the  preceding,  and 
both  are  emphatic.  Instead  of  defending 
himself  before  them,  he  is  speaking  before 
God.  He  is  Paul's  judge.  In  Christ  is  prob- 
ably in  contrast  with  the  merely  human  spirit 
in  which  he  would  defend  himself  before 
them.  'All  things'  does  not  need  any  other 
verb  supplied  with  it,  but  is  the  object  of  '  we 
speak.'  This  gives  the  unselfish  purpose  of 
his  speech,  in  contrast  with  the  selfishness  of 
mere  self-defence  before  men  for  its  own  sake. 
The  construction  of  his  action  is  the  same  as 
in  11 :  2.  He  has  no  merely  selfish  purpose  to 
set  himself  right  before  them  ;  but  wishes  by 
this  defence  to  regain  their  love  for  Christ, 
whom  he  represents,  and  so  to  build  them  up 
spiritually.  It  is  not  the  act,  but  the  ultimate 
purpose  of  self-defence,  that  he  denies. 

20.  This  verse  should  be  translated,  For  I 
fear,  lest  by  any  means,  on  my  coming,  I  may 
find  you  not  such  as  I  wish,  and  be  found  by 
you  such  as  you  do  not  wish;  lest  by  any 
means  there  may  be  strife,  jealousy,  wraths, 
factions,  slanders,  whisperings,  inflations, 
disorders.  On  the  change  to  the  singular  in 
the  first  two  words  of  the  above  list,  see  Crit. 
Notes.  The  first  is  doubtful ;  but  the  change 
is  adopted  by  the  revisers,  and  in  the  princi- 
pal texts.  The  verse  confirms  the  preceding 
statement,  showing  the  necessity  of  his  speak- 
ing such  words  as  he  has  for  their  edification. 
But  he  does  not  here  present  the  edification 
as  an  end  in  itself,  but  with  reference  to  their 
r-'lations  to  him,  which  has  been  the  subject 
ne  Mioso  last  chapters.  His  fear  lest  he  may 
1.     found  what  they  do  not  wish,  refers  to  his 


castigation  of  their  offences,  spoken  of  in  10: 
2-0.  The  sins  named  in  this  list  are  those  that 
belong  to  the  factions,  and  personal  and 
party  strifes  among  them. 

21.  This  verse  should  be  translated,  Lest, 
when  I  come  again,  my  God  shall  humble  me 
in  respect  to  you,  and  I  shall  mourn  over  many 
of  them  xvho  have  sinned  before,  and  have  not 
repented,-  on  account  of  the  nncleanness  and 
fornication  and  licentiousness  which  they  com- 
mitted. This  sentence,  as  the  preceding  ones 
introduced  by  'lest,'  is  connected  with  the 
verb  'I  fear,'  in  ver.  20,  and  gives  another  of 
the  things  feared  by  him.  This  class  of  sins, 
coming  under  the  general  head  of  impurity, 
is  distinct  from  the  class  enumerated  in  ver. 
20,  and  forms  the  other  distinguishing  vice  of 
the  Corinthian  church.  This  is  the  reason 
that  the  apostle  separates  the  two  from  each 
other,  in  order  that  the  double  trouble,  with 
its  crossings  and  complications,  may  be  de- 
fined and  emphasized.  The  only  reason  that 
can  be  given  why  the  apostle  should  mourn 
'over  many  of  them  who  have  sinned  before, 
and  have  not  repented,'  instead  of  overall  such, 
is  that  the  entire  class  would  include  some 
other  sins  than  lust,  which  is  the  particular 
sin  that  he  has  in  mind  here.  The  phrase, 
'on  account  of  their  uncleanness,'  etc.,  be- 
longs with  the  verb,  'I  shall  mourn,'  denoting 
the  ground  of  that.  This  sin  of  impurity  is 
the  one  over  which  he  expects  specially  to 
mourn,  and  be  humiliated;  but  there  are 
other  sins,  and  hence  sinners  of  that  class  are 
onl}-  many,  not  all  sinners.  The  apostle  says 
'my  God,'  because  he  recognizes  in  all  such 
divine  action  the  personal  relation  of  God  to 
himself.  "What  lends  to  this  humhling  its 
significance  is  that  it  comes  from  his  God. 

CRITICAL  NOTES.— CHAPTER  XII. 

1.  It  is  difficult  to  analyze  in  the  English 
the  different  changes  in  this  verse.  Doubtless 
is  the   rendering  of  a  Greek  word    found  in 


222 


II.  CORINTHIANS. 


[Ch.  XIII. 


CHAPTER  XIII. 


THIS  is  the  third  time  I  am  coming  to  you.     In  the 
mouth  of  two  or  three  witnesses  shall  every  word 
be  established. 

2  I  told  you  before,  and  foretell  you,  as  if  I  were 
present,  the  second  time;  and  being  absent  now  I  write 
to  them  which  heretofore  have  sinned,  and  to  all  other, 
that,  if  I  come  again,  I  will  not  spare: 


1  This  is  the  third  time  I  am  coming  to  you.  At  the 
mouth  of  two  witnesses  or  three  sha:l  every  word  be 

2  established.  I  have  said  l  beforehand,  and  I  do  say 
1  beforehand,  2  as  when  I  was  present  the  second 
time,  so  now,  being  absent,  to  them  that  have  sinned 
heretofore,  and  to  all  the  rest,  that,  if  I  come  again, 


1  Or,  plainly...  .2  Or,  at  if  I  were  present  the  eecond  time,  even  though  I  am  i 


KM,  etc.;  but  is  substituted  in  KD  cop.  It 
is  necessary,  instead  of  either,  is  found  in 
BDCEFGLP,  etc.,  it  vulg  syrutr,  etc.  It  is 
not  expedient  for  me,  is  found  in  DCEKL,  etc. 
d  e  syrP;  though  not  indeed  expedient,  is  the 
reading  in  NBFG  f  vulg  cop.  For  I  will 
come  (see  margin  of  Authorized  Version)  is 
found  in  DEKL  syrutr,  etc.;  but  I  will  come, 
is  the  reading  of  XBFG,  etc.,  f  g  vulg  cop, 
etc. 

5.  My  infirmities  is  the  reading  of  KDC 
EF,  etc.;  f  g  vulg,  etc.;  my  is  omitted  in  BD*, 
etc.,  d  e  syrutr  cop,  etc. 

7.  Wherefore  is  inserted  (see  Notes)  in  NA 
BFG  g,  etc.  It  is  omitted  in  DEKLP,  etc. 
d  e  f  vulg  syrntr,  etc. 

11.  In  glorying  is  found  in  «°  A2  D  b  and  c 
EK,  etc.,  syrutr  cop,  etc.  It  is  omitted  in 
K*A*BD*   etc.,  it  vulg,  etc. 

12.  In  signs,  is  the  reading  of  Dc  EK,  etc., 
vulg  one  MS.  cop.  It  is  by  signs,  in  x*ABD, 
etc.  it  vulg  syrutr,  etc. 

14.  The  third  time,  is  the  reading  of 
KLP,  etc.;  this  is  a  third  time  is  found  in 
NAI3FG  it  vulg  syrntr  sah  cop,  etc.  Burden- 
some to  you,  is  the  reading  of  Db  and  °  EKL, 
etc.  it  vulg  syru,r  sah  cop ;  also  D*  FG ;  to 
you  is  omitted  in  XAB,  etc. 

15.  Though  is  the  reading  of  N°Db  and  c 
EKLP,  etc.  f  vulg  syrutr,  etc.;  if  is  the  read- 
ing of  XABFG  sah  cop.  If  the  more  I  love 
you,  making  the  other  clause  that  follows, 
conditional,  instead  of  this  clause,  is  the  read- 
ing in  »S°BDEFGKLP  it  vulg,  etc.  If  I 
love  you  more,  making  this  conditional,  is  the 
reading  in  K*A  sah  cop,  etc.  The  change  is 
not  clearly  substantiated  on  external  grounds. 

19.  Again  is  found  in  kcDEKLP  g  Syrutr 
cop,  etc.;  all  this  time,  in  X*ABFG  de  f  vulg 
(exc.  one  MS.) 

20.  Strifes  is  the  reading  of  BDEFGLPK 
it  vulg  sah  cop  syrP,  etc.;  strife  of  NA  syr8Ch. 
etc.  Jealousies  is  found  in  KDb  an<1  c  EKLP, 
etc.,  it  vulg  sah  cop  nyi*,  etc.;  the  singular  in 
ABD"FG  syr"ob,  etc. 


ANALYSIS. 
1,  2.  Continuation  of  the  preceding  subject, 
stating  that  if  he  does  find  things  as  he  fears, 
he  will  institute  proceedings  against  the 
offenders.  3,  4.  He  will  do  this  in  order 
to  furnish  them  the  proof  that  they  require ; 
that  the  Christ  who  was  weak,  but  is  strong, 
speaks  in  him.  5.  Necessity,  therefore,  that 
they  try  themselves  instead  of  him.  6-10. 
He  hopes  that,  in  case  of  necessity,  they  will 
not  find  him  without  this  proof  of  power; 
and  yet  he  prays  that  their  conduct  may  be 
such  as  not  to  require  it.  11-14.  Closing 
words. 


Ch.13:  1.   The  third  time.    See  on  12; 

14.  There  is  only  one  previous  visit  recorded 
in  Acts — viz.,  in  ch.  18.  But  that  cannot 
weigh  against  this  plain  testimony  from  the 
apostle  himself.  In  the  mouth  of  two  or 
three  witnesses— should  be,  At  the  mouth 
of  two  witnesses  and  three.  This  is  a  citation 
of  the  law  of  testimony  given  in  Deut.  19:  15, 
and  is  a  statement  that,  in  accordance  with 
that  law,  ecclesiastical  proceedings  will  be 
instituted  against  offenders.  The  divisions 
into  chapters  here  is  specially  unfortunate,  as 
this  is  directly  connected  with  the  preceding 
statement  about  his  coming  to  them  ;  and  the 
whole  statement  is  obscured  by  the  neglect  of 
this.  The  course  of  thought  is  as  follows: 
He  says:  I  fear  lest  I  shall  find,  when  I  come, 
divisions  and  unrepented  lusts  among  you. 
It  will  be  my  third  coming,  and  this  time  you 
will  not  find  my  bodily  presence  weak;  it  will 
be  a  time  of  judgments  and  of  the  summoning 
of  witnesses.  The  peculiar  form  of  expression, 
'two  witnesses  and  three,'  is  taken  directly 
from  the  Septuagint.  Our  Lord  cites  the 
same  law  of  testimony.     (Matt,  is:  u.) 

2.  This  verse  should  be  translated,  I  have 
said  before,  and  say  beforehand,  as  when  I  was 
present  the  second  time,  also  now  being  absent, 


Ch.  XIII.] 


II.  CORINTHIANS. 


223 


3  Since  ye  seek  a  proof  of  Christ  speaking  in  me, 
Which  to  you-waid  is  not  weak,  but  is  mighty  in  you. 

4  Fur  though  he  was  crucified  through  weakness, 
yet  he  liveth  by  the  power  of  (jod.  For  we  also  are 
weak  in  him,  but  we  shall  live  with  him  by  the  power 
of  God  toward  you. 


:i  I  will  not  spare;  seeing  that  ye  seek  a  proof  of  Christ 
who  speaketh  in  me;  who  to  you-wara  is  not  weak, 

4  but  is  powerful  In  you:  tor  he  was  crucified  through 
weakness  yet  he  liveth  through  the  power  ol  I  tad. 
For  We  also  are  weak  'in  him,  but  we  shall  live 
with  him  through  the  power  of  God  toward  you. 


I  Many  ancient  authorities  read,  with. 


to  those  that  have  sinned  heretofore  and,  to  all 
the  rest,  that  if  I  come  again,  I  will  not  spare. 
(On  the  omission  of  I  write,  see  Crit.  Notes.) 
The  threefold  repetition  of  the  idea  of  'before,' 
which  in  Greek  is  expressed  each  time  by  the 
same  word,  is  a  thorough  specimen  of  the 
apostle's  style.  So  far  as  it  is  an  involved 
style,  it  is  quite  Greek,  and  not  Hebrew.  The 
first  'before,'  means  before  now ;  the  second, 
1  beforehand,'  means  before  the  event,  a  fore- 
telling ;  the  third,  'heretofore,'  means  before 
now.  The  effect  of  the  whole  is  to  impress  on 
them  the  consistency  and  persistency  of  his 
purpose,  and  the  certainty,  therefore,  that  he 
will  do  what  he  says.  It  is  intended  to  coun- 
teract the  impression,  referred  to  in  10:  1,10 
seq.,  of  his  vacillation  and  real  weakness.  He 
says :  I  have  been  called  weak,  because  I  have 
spared  you;  but  you  will  see  that  there  has 
been  hidden  wider  this,  all  the  time,  a  real 
strength. 

3.  Since  ye  seek,  etc.  This  gives  the 
reason  for  the  preceding  declaration.  Since 
they  seek  a  proof  that  Christ  does  indeed 
speak  in  him,  making  him  not  weak,  but 
strong,  he  will  show  it  by  his  not  sparing 
them  when  he  comes.  This  is  the  kind  of 
proof  that  they  demand,  not  of  the  spiritual 
power  that  saves  men,  but  of  the  authority 
that  strikes  fear  into  men;  and  this  also  he 
will  show,  now  that  the  time  has  come. 
Which  to  you-ward  is  not  weak,  but  is 
mighty  in  you — should  be,  Who  is  not  weak 
toward  you,  but  is  powerful  among  you,  Paul 
is  here  speaking  of  the  power  of  Christ  mani- 
fested in  the  church,  not  his  indwelling  in 
individuals,  as  is  shown  by  the  fact  that  the 
power  to  correct  and  punish  sins  is  expressly 
included.  If  it  were  possible  to  make  the 
'you'  collective,  instead  of  individual,  'in' 
would  be  the  proper  preposition.  This  state- 
ment seems  to  be  intended  to  offset  their  doubt 
of  the  apostle's  power.  If  he  can  show  thnt 
Christ  speaks  in  him,  he.  at  least,  is  not  weak  ; 
and  they  may  well  be  careful  how  they  pro- 
voke that  power. 


4.  For  though  he  was  crucified  through 
weakness,  yet  he  liveth  by  the  power  of 

God— should  be,  For  he  was  crucified  from 
weakness,  but  he  liveth  from  the  power  of  (Jod. 
(See  Crit.  Notes.)  The  first  clause  is  conces- 
sive in  its  tone,  but  not  in  its  form.  The 
preposition  shows  the  source  of  the  crucifixion 
in  his  own  weakness,  and  of  the  present  life 
in  the  power  of  God.  The  weakness  of  Christ 
here  is  the  same  that  Paul  has  attributed  to 
himself,'  the  weakness  of  passive  endurance, 
and  of  humble  service,  the  weakness  of  his 
human  condition,  subject  to  the  power  of  his 
enemies.  But  besides  this  human,  beautiful 
weakness  through  which  Christ  died,  there 
was  in  him  the  power  of  God  b\'  which  death 
had  no  power  over  him.  In  this  resurrection- 
life  of  Christ,  there  is  included  the  power  and 
glory  of  the  risen  Christ,  by  virtue  of  which 
he  judges,  as  well  as  bears,  the  sins  of  men. 
For  we  also  are  weak  in  him,  but  we 
shall  live,  etc.  This  is  a  proof  of  the  pre- 
ceding statements  in  regard  to  Christ,  based 
on  the  communion  between  him  and  his 
people,  such  that  what  his  people  experience, 
will  be  found  also  in  his  life.  (See  John  15: 
20;  Matt.  10:  24,25.)  'In  him.'  It  was  by 
virtue  of  their  connection  with  Christ  that 
they  had  this  weakness  of  patience  and  humble 
service.  Live  with  him  by  the  power  of 
God  toward  you— should  be,  From  the 
power  of  God.  The  representation  is  changed 
a  little  in  form.  The  life  is  'with'  Christ, 
instead  of 'in'  him;  and  its  source  is  in  'the 
power  of  God,'  as  with  the  life  of  Christ. 
The  toward  you  modifies  the  verb  '  we  shall 
live,'  and  shows  that  this  life  spoken  of  here, 
is  not  the  resurrection -life.  It  is  a  life  in  rela- 
tion to  the  Corinthians,  and  makes  a  contrast 
to  the  weakness  spoken  of  in  the  preceding 
verse.  It  is  a  figurative  representation  of  his 
assumption  of  authority  and  activity  toward 
them  after  the  analogy  of  the  same  things  in 
Christ's  resurrection-life.  He  lire*  in  power, 
Paul  says,  and  you  will  find  us  coming  to  life 
in  the  same  way. 


224 


II.  CORINTHIANS. 


[Ch.  XIII. 


5  Examine  yourselves,  whether  ye  be  in  the  faith; 
prove  your  own  selves.  Know  ye  not  your  own  selves, 
how  that  Jesus  Christ  is  in  you,  except  ye  be  repro- 

6  But  I  trust  that  ye  shall  know  that  we  are  not 
reprobates. 

7  Now  I  pray  to  God  that  ye  do  no  evil ;  not  that  we 
should  appear  approved,  but  that  ye  should  do  that 
which  is  honest,  though  we  be  as  reprobates. 


5  Try  vour  own  selves,  whether  ye  are  in  the  faith; 
prove  your  own  selves.  Or  know  ye  not  as  to 
your   own    selves,   that  Jesus    Christ    is    in    you? 

6  ii  n  less  indeed  ye  are  reprobate.     But  I  hope  that 

7  ye  shall  know  that  we  are  not  reprobate.  Now  we 
pray  to  God  that  ye  do  no  evil ;  not  that  we  may 
appear  approved,  but  that  ye  may  do  that  which 


5.  Examine  yourselves,  whether  ye  be 
in  the  faith:  prove  your  own  selves. 
Know  ye  not  your  own  selves,  how  that 
Jesus  Christ  is  in  you,  except  ye  be  repro- 
bates?—should  be,  Try  yourselves,  whether 
you  are  in  in  the  faith;  prove  yourselves.  Or 
do  you  not  know  yourselves  that  Jesus  Christ 
is  in  you  ?  unless  perhaps  you  are  unapproved. 
'Yourselves'  is  in  each  case  the  object  of  the 
verb.  In  the  first  two  cases  it  is  emphatic,  in 
contrast  with  their  examination  of  Paul  and 
of  his  apostolic  authority.  He  has  assured 
them  that  proofs,  such  as  they  seek  even,  will 
not  he  wanting  as  to  that;  and  now  he  warns 
them  that  what  they  need  to  do  in  view  of  his 
coming  is  to  prove  themselves,  so  as  to  be 
prepared  for  his  coming.  'In  the  faith  '—not 
a  dogmatic,  but  a  living  faith.  They  are  not 
to  examine  their  belief  to  see  whether  it  cor- 
responds with  a  creed;  but  to  examine  their 
lives  to  see  whether  they  correspond  with  a 
living  and  spiritual  faith  in  Christ.  'Or  do 
you  not  know?'  etc.  This  is  a  reason  why 
they  might  avoid  such  self-examination,  and 
is  therefore  presented  as  an  alternative.  Do 
you  not  know,  Paul  says,  that  Christ  is  in 
you,?  does  self-examination  make  you  doubt- 
ful of  that,  and  so  do  you  avoid  it?  Notice 
that  'Christ  is  in  you'  is  here  substituted  for 
'you  are  in  the  faith'  of  the  preceding  part  of 
the  verse.  'Unless  perhaps  you  are  unap- 
proved.' This  last  word  is  difficult  to  trans- 
late. It  means,  not  standing  the  test,  not 
furnishing  the  necessary  proof.  This  is  the 
case  in  which  Christ  is  not  in  them.  If  they 
are  not  genuine,  do  not  abide  the  proof,  then 
Christ  is  not  in  them.  The  preceding  ques- 
tion expects  an  affirmative  answer  from  its 
form  ;  and  this  is  exceptional,  therefore,  with 
reference  to  that. 

6.  This  verse  should  be  translated,  But  I 
hope  that  you.  will  know  that  we  are  not  unap- 
proved. 'We'  is  emphatic,  in  contrast  with 
the  preceding  supposition  that  they  arc  unap- 
proved. The  test  is  of  their  Christian  charac- 
ter,  and    of   his    apostolic   authority.      This 


would  be  vindicated  by  his  assertion  and 
maintenance  of  his  power  to  judge  and  cor- 
rect them,  a  sign  of  his  apostolicity  that  they 
valued  and  doubted.  This  is  in  immediate 
relation  to  their  self-examination,  and  its  re- 
sults; for  they  were  to  undergo  the  apostolic 
judgment  as  well  as  their  own,  and  it  is  in 
connection  with  this  that  his  apostolic  au- 
thority was  to  be  shown.  Whether  they  stand 
the  test  or  not,  he  trusts  that  they  will  find 
him  abiding  it. 

7.  This  verse  should  be  rendered,  But  we 
pray  to  Cod  that  you  may  do  nothing  evil;  not 
in  order  that  we  may  appear  approved,  but 
that  you  may  do  that  which  is  good,  and  ive 
may  be  as  unapproved.  (See  Crit.  Notes.) 
This  is  adversative  to  the  preceding,  inasmuch 
as  it  ends  in  the  apostle's  remaining  'unap- 
proved,' instead  of  'approved'  ;  and  the  con- 
junction at  the  beginning  is  to  be  rendered, 
therefore,  'But'  instead  of  'Now.'  He  does 
not  want  his  vindication  to  be  secured  by 
their  doing  evil.  And  this  he  does  not  pray 
for,  in  order  that  the  good  conduct  of  his  dis- 
ciples may  establish  his  claim  to  the  apostle- 
ship,  but  for  its  own  sake.  He  prays  that 
they  may  do  good,  in  order  that  they  may  do 
good.  Connected  with  this  last  is  a  second 
purpose,  viz.,  'that  he  may  be  as  unapproved.' 
This  is  not  concessive  in  its  form,  nor  even  in 
its  intent  exactly.  It  comes  as  a  necessary 
consequence  of  their  doing  right,  and  is  there- 
fore a  constituent  part  of  his  prayer  for  that. 
It  is  to  be  remembered  that  the  proof  which 
they  are  demanding  now  of  his  apostleship  is 
an  assertion  of  his  power  over  them,  as  a 
judge  and  spiritual  head,  to  strike  offenders 
mute;  and  without  offenders,  therefore,  he 
will  be  left  without  proof.  Not  without 
proof  as  he  counts  it,  but  without  the  proof 
that  they  require;  and  so  practically,  for 
present  purposes,  without,  proof,  unapproved. 
This  then  would  be  a  part  of  his  purpose  in 
praying  that  they  might  do  right,  that  he 
might  thus  be  left  without  the  proof  of  apos- 
tleship that  their  wrong-doing    would    give 


Ch.  XIII] 


II.  CORINTHIANS. 


225 


8  For  we  can  do  nothing  against  the  truth,  but  for 
the  truth, 

9  For  wo  are  glad,  when  we  are  weak,  and  ye  are 
strong:  and  iliis  also  we  wish,  even  your  perfection. 

10  Therefore  I  write  these  things  being  absent,  lest 
being  present  1  should  use  sharpness,  according  to  the 
power  which  the  Lord  hath  given  me  to  edification,  and 
not  to  destruction. 

11  Finally,  brethren,  farewell.  Be  perfect,  be  of  good 
comfort,  be  of  one  mind,  live  in  peace;  and  the  God  of 
love  and  peace  shall  be  with  you. 


8  is  honourable,  1  though  we  be  as  reprobate.  For 
we  can   do   nothing  against   the  truth,  but  for  the 

9  truth.  For  we  rejoice,  when  we  are  weak,  and 
ye  are   strong:    this   we   also   pray  for,   even    your 

10  perfecting.  For  this  cause  I  write  these  things 
while  absent,  that  I  may  not  when  present  deal 
sharply,  according  to  the  authority  which  the  Lord 
gave  me  for  building  up,  and  not  for  casting 
down. 

11  Finally,  brethren,  '■'farewell.  Be  perfected;  be 
comforted;  be  of  the  same  mind;  live  in  peace; 
and  the  God  of  love  and  peace  shall  be  with  you! 


1  Gr.  and  that 2  Or,  rejoice  :   be  perfected. 


him.  As  reprobates.  This  gives  just  the 
modification  of  his  thought  that  lie  wishes. 
As  we  have  seen,  it  is  not  his  wish  to  he  abso- 
lutely unapproved,  but  only  as  unapproved, 
seemingly  without  proof,  as  it  looks  to  them. 

8.  For  we  can  do  nothing— should  be, 
For  we  have  no  power.  There  is  a  reference 
here  to  his  apostolic  power,  which  is  under 
discussion.  The  truth  is  here  the  truth  of 
the  gospel.  If  that  is  embodied  and  repre- 
sented in  their  lives,  he  has  no  power  against 
it,  and  will  therefore  remain  unapproved,  so 
far  as  that  is  concerned. 

9.  For  we  are  glad  when— better,  We 
rejoice  whenever.  And  this  also  we  wish, 
even  your  perfection — should  be,  This  we 
also  pray  for,  your  perfecting.  (See  Crit. 
Notes.)  The  weakness  here  meant  is  power- 
lessness  to  judge  and  punish  offenders;  and 
in  contrast  with  this  is  their  strength,  the 
absence  of  that  enforced  submission  to  the 
power  of  another  that  would  be  their  position 
as  offenders.  This  is  the  apostle's  confirma- 
tion of  the  statement  that  he  has  no  power 
against  the  truth.  Instead  of  sorrowing  when 
they  were  strong,  and  he  consequently  weak, 
as  he  would  do  if  his  power  was  on  the  side  of 
error  instead  of  truth,  he  rejoices.  The  verb 
is  emphatic,  and  contains  the  point  of  his 
argument.  'This  we  also  pray  for.'  'This' 
is  their  strength,  of  which  he  has  just  spoken, 
for  which  he  not  only  rejoices,  but  also  prays. 
'And  your  perfecting'  is  added  as  an  explana- 
tory equivalent  of  that  to  which  'this'  refers. 
What  he  rejoices  over,  and  prays  for,  is  an 
indication  of  the  side  on  which  his  power  is 
enlisted. 

10.  Therefore — viz.,  because  he  prays  for 
their  perfection.  The  object  of  this  prayer  he 
furthers  by  this  writing,  in  which  he  endeav- 
ors to  vindicate  his  apostolic  claim  and  char- 
acter, and  to  further  in  them  the  spiritual 
results  of  his  apostolic  work.     Lest  being 


present,  I  should  use  sharpness— should 
be,  That  I  may  not  when  present  deal  severely. 
In  chap.  10  he  has  introduced  himself  as 
using  boldness  in  his  letters,  and  gentleness 
in  his  speech  ;  and  in  this  chapter  he  warns 
them  that  on  his  next  coming  he  will  use 
toward  them  the  severity  of  judgment,  if  he 
finds  them  continuing  their  ill-doing.  And 
now,  in  accordance  with  the  spirit  of  the 
whole  passage,  he  tells  them  that  he  uses  this 
present  severity  in  writing,  in  order  to  avoid 
the  necessity  of  it  when  he  comes.  This  is  in 
accordance  with  what  he  has  said  about  his 
rejoicing,  when  he  is  weak,  and  they  are 
strong.  According  to  the  power  which 
the  Lord  hath  given  me  to  edification, 
and  not  to  destruction— should  be,  Accord- 
ing to  the  authority  which  the  Lord  gave  me 
for  building  up,  and  not  for  pulling  down. 
(See  10:  8.)  'Building'  is  the  apostle's  favorite 
figure  to  denote  the  work  of  the  Christian 
teacher  in  perfecting  the  graces  and  character 
of  his  disciples;  and  that  is  the  object  for 
which  his  authority  is  given  him.  'Pulling 
down'  is  here  the  result  atttendant  on  judg- 
ment and  discipline.  It  is  not  inward  and 
spiritual ;  because  in  the  spiritual  realm  the 
effect  of  judgment,  or  at  least  its  object,  is 
building  up;  but  outward.  It  is  their  degra- 
dation in  the  eyes  of  the  church  by  taking 
away  their  reputation  and  standing.  Judg- 
ment is  with  him,  as  with  the  Lord,  a  necessary 
thing;  but  it  is  not  the  object  of  his  work. 
(See  John  3:  17;  12:  47.)  This  object  of  his 
authority  is  in  accordance  with  his  purpose 
not  to  use  severity,  if  it  can  be  avoided. 

11.  This  verse  should  be  translated,  As  for 
the  rest,  brethren,  rejoice,  be  perfected,  be 
comforted,  be  of  the  same  mind,  be  peaceful. 
These  exhortations  are  not  simply  general,  by 
way  of  rounding  off  the  Epistle  ;  but  each  has 
a  purpose.  He  has  written  much  that  is  de- 
pressing; but  in  view  of  the  fact  that  here, 


226 


II.  CORINTHIANS. 


[Ch.  XIII. 


12  Greet  one  another  with  a  holy  kiss. 

13  All  the  saints  salute  you. 

14  The  grace  of  the  Lord  Jesus  Christ,  and  the  love 
of  God,  and  the  communion  of  the  Holy  Ghost,  be  with 
you  all.     Amen. 

1f  The  second  epistle  to  the  Corinthians  was  written 
from  Philippi,  a  city  of  Macedonia,  hy  Titus  and  Lucas. 


12  Salute  one  another  with  a  holy  kiss. 

13  All  the  saints  salute  you. 

14  The  grace  of  the  Lord  Jesus  Christ,  and  the  love 
of  tiod,  and  the  communion  of  the  Holy  Spirit,  he 
with  you  all. 


after  all,  is  a  Christian  church,  with  some 
conspicuous  advantages,  he  ends  by  bidding 
them  'rejoice.'  To  'be  perfected,'  in  view  of 
all  thtit  he  has  said  of  their  imperfections,  is 
an  obvious  need.  In  those  times,  when 
Christianity  was  a  new  religion,  separating  its 
converts  from  old  associations  and  friend- 
ships, and  yet  a  religion  with  a  special  mission 
to  comfort  men,  'be  comforted'  has  its  under- 
stood place  in  every  Epistle.  And  harmony 
and  peace  were  the  crying  need  of  the  Cor- 
inthian Church.  The  God  of  love  and 
peace.  These  designations  make  an  obvious 
part  of  the  argument,  showing  that  it  would 
be  a  denying  of  God's  nature  not  to  be  in 
harmony  with  those  who  are  thus  in  harmony 
with  him. 

12.  Greet  one  another  with  a  holy  kiss 
— should  be,  Salute  one  another  in  a  holy 
kiss.  The  verbs  in  this  and  ver.  13  are  the 
same;  and  this  identity  should  be  preserved. 
'A  holy  kiss.'  The  kiss  was  a  common  East- 
ern salutation,  not  confined,  as  with  us,  to 
near  relations  or  friends.  (See  Luke  7r  45.) 
And  it  seems  to  have  been  adopted  by  the 
Christian  church  as  a  special  token  of  peace 
and  good-will  among  its  members.  (See 
Rom.  16:  16;  1  Cor.  16:  20;  1  Thess.  5:  26; 
1  Pet.  5:  14.)  It  was  this  '  holy  kiss,'  not  the 
ordinary  kiss  of  greeting,  that  Paul  com- 
mends. 

13.  All  the  saints  salute  you — viz.,  all 
the  Christians  in  the  place  where  Paul  is. 

14.  On  the  form  of  these  benedictions,  see 


on  1  Cor.  1 :  3.  This  is  the  only  Epistle  of 
Paul  in  which  anything  more  than  the  com- 
prehensive grace  is  introduced  in  the  closing 
words.  And  here  it  stands  first  as  being  dis- 
tinctive in  Christianity.  The  communion 
of  the  Holy  Ghost— should  be,  The  partak- 
ing, or  sharing,  of  the  Holy  Spirit.  He 
wishes  that  they  may  have  a  part  in  that 
blessed  Holy  Spirit.  With  you  all— a  signifi- 
cant close  of  the  Epistle  in  which  he  has  had 
to  rebuke  so  many.  These  blessings  he  in- 
vokes on  them  all  without  distinction.  It  is  a 
prayer;  and  prayer,  like  charity,  "is  not 
strained."  Amen  is  to  be  omitted.  (See 
Crit.  Notes.)  The  subscription  is  not,  of 
course,  in  the  original,  and,  except  the  mere 
title,  is  wanting  in  the  oldest  manuscripts. 

CRITICAL  NOTES. — CHAPTER  XIII. 

2.  /  write  is  found  in  DCEKLP  syrutr,  etc. 
It  is  omitted  in  NABD*FG,  etc.,  it  vulg,  etc. 

4.  Though  is  found  in  NCAD  ba"dcEL  f  vulg 
syratr,  etc.  It  is  omitted  in  N*BD*FGKP  d  e 
g  cop,  etc. 

7.  I  pray  is  the  reading  of  DCEKL  syrsch. 
etc.  We  pray  is  found  in  NABD*FGP  it 
vulg  syrP  cop,  etc. 

9.  And  this  also  is  found  in  NCD°EKL  syrsch, 
etc.  And  is  omitted  in  K*ABD*FGP  it  vulg 
cop,  etc. 

14.  Amen  is  found  in  XCDEKP  d  e  vulg 
syrutr  C0P)  etc_  it  is  omitted  in  XABFG,  f  g, 
etc. 


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